Creationism about fictional entities requires a principle connecting what fictions say exist with which fictional entities really exist. The most natural way of spelling out such a principle yields inconsistent verdicts about how many fictional entities are generated by certain inconsistent fictions. Avoiding inconsistency without compromising the attractions of creationism will not be easy.

Abstract creationism about fictional characters is the view that fictional characters are abstract objects that authors create. I defend this view against criticisms from Stuart Brock that hitherto have not been adequately countered. The discussion sheds light on how the number of fictional characters depends on authorial intention. I conclude also that we should change how we think intentions are connected to artifacts more generally, both abstract and concrete.

Creationism is usually paired these days with evolution, as in “The Creation vs. Evolution Debate.” Although there is something right about that, it is not the whole story. The controversy is older than Darwin and touches on far more than biological evolution. In this chapter, we consider broader questions about the origin of the universe and the relation between science and Scripture: How old is the universe? If God created it, how did he do so? How should we interpret (...) the account of creation in the early chapters of Genesis? There are four main approaches to these questions. The first is naturalism: nothing exists beyond the realm of nature, material objects, and energy. Most naturalists consider religious beliefs to be purely matters of faith, making no contribution to history or science. Although naturalism and atheism are not synonymous, when it comes to matters of religion, they are essentially the same. The second view is young earth creationism (YEC), which takes a literal interpretation of Genesis and the six days of creation. The last two views, progressive creationism (PC) and theistic evolution (TE), reject this interpretation and agree with contemporary science about the age of the universe. The difference between PC and TE has to do with God’s activities after the initial creation of the cosmos. Although there are nonchristian theists in each camp, the debate is a much larger, defining issue among contemporary, Protestant Christians than it is in other religions. (shrink)

Why creationism is an important cultural, but scientifically negligible, phenomenon.

The starting point of this article is the observation that the emergence of the Anthropocene rehabilitates the need for philosophical reflections on the ontology of technology. In particular, if technological innovations on an ontic level of beings in the world are created, but these innovations at the same time _create_ the Anthropocene World at an ontological level, this raises the question how World creation has to be understood. We first identify four problems with the traditional concept of creation: (...) the anthropocentric, ontic and outcome orientation of traditional concepts of creation, as well as its orientation of material fabrication. We subsequently develop a progressive concept of World creation with four characteristics that move beyond the traditional conceptuality: (1) a materialistic concept of creation that accounts for (2) the ontogenetic process and (3) the ontic and ontological nature of creation, and (4) is conceptualized as semantic creation of the World in which we live and act. (shrink)

The encounter between human reasoning and generative artificial intelligence (GenAI) cannot be adequately described by inherited metaphors of tool-use, augmentation, or collaborative partnership. This article argues that such interactions produce a qualitatively distinct cognitive-epistemic formation, designated here as the Third Entity: an emergent, transient structure that arises from the transductive coupling of two ontologically incommensurable modes of cognition. Drawing on Peirce’s semiotics, Polanyi’s theory of tacit knowledge, Simondon’s philosophy of individuation, Ihde’s postphenomenology, and Morin’s complexity theory, we develop a multi-layered (...) theoretical account of this formation. We introduce the concept of Vibe-Creation to designate the pre-reflective cognitive mode through which the Third Entity navigates high-dimensional semantic space, and argue that this mode constitutes the automation of tacit knowledge—a development with far-reaching consequences for epistemology, the philosophy of mind, and educational theory. We further propose the notion of asymmetric emergence to characterize the agency of the Third Entity: genuinely novel and irreducible, yet anchored in human intentional responsibility. The article concludes by examining the implications of this theoretical framework for the transformation of educational institutions and the redefinition of intellectual competence in the age of GenAI. (shrink)

When a technology is seen as the right solution to a recognized problem, the development of alternative technologies comes under threat. To secure much-needed resources, proponents of alternative technologies must, in these conditions, restart societal discussion on the status quo, a process at once technological and discursive known as ‘path creation’. In this article, we investigate discussion-restarting strategies employed by supporters of emerging technologies in the field of solar fuels, particularly the advocates of a technology referred to as ‘artificial (...) photosynthesis’. For illustrative purposes we explore four such strategies: revisiting weak spots, resizing the problem, redefining the game, and renegotiating labels. We conclude with a methodological reflection on the empirical study of discursive strategies in a socio-technical system. We further suggest a more systematic application of discourse-analytical and argumentation-theoretical insights that can complement current scholarship on path dependence and path creation. (shrink)

One might naturally suppose that philosophers of art would take a strong interest in the idea of creation in the context of art. In fact, this has often not been the case. In analytic aesthetics, the issue tends to dwell on the sidelines and in continental aesthetics a shadow has sometimes been cast over the topic by the notion of the “death of the author” and by the claim, as Roland Barthes put it, that the author is only ever (...) able to “imitate a gesture that is always anterior, never original”. This paper explains the understanding of artistic creation developed by the French art theorist André Malraux in his well-known book The Voices of Silence. Malraux argues that the true artist is involved in a creative act in the full sense of the term – creation ex nihilo – despite the debt he or she often owes to other artists. The paper also comments briefly on possible reasons why traditional post-Enlightenment aesthetics has said so little about the topic in question. (shrink)

Questions regarding the formation of the Universe and ‘what was there’ before it came to existence have been of great interest to mankind at all times. Several suggestions have been presented during the ages – mostly assuming a preliminary state prior to creation. Nevertheless, theories that require initial conditions are not considered complete, since they lack an explanation of what created such conditions. We therefore propose the ‘Creatio Ex Nihilo’ (CEN) theory, aimed at describing the origin of the Universe (...) from ‘nothing’ in information terms. The suggested framework does not require amendments to the laws of physics: but rather provides a new scenario to the Universe initiation process, and from that point merges with state-of-the-art cosmological models. The paper is aimed at providing a first step towards a more complete model of the Universe creation – proving that creation Ex Nihilo is feasible. Further adjustments, elaborations, formalisms and experiments are required to formulate and support the theory. (shrink)

The Transchronological Creation Theory (TCT) proposes a metaphysical framework in which the universe was divinely created at a specific moment, as described in Genesis, and this act of creation unfolded both forward and backward in time. This theory reconciles scientific evidence for the age of the Earth with theological beliefs about divine creation, suggesting that free will and authentic historical events exist in both temporal directions. TCT posits that God's power transcends time, space, and scientific constraints, allowing (...) for a universe that is both scientifically observable and spiritually meaningful. (shrink)

Management involves change. The aim of this paper is to introduce a threefold classification of change with the purpose of making clear how the third type, creational change, is distinctive compared to the other two types. Four types of management situation are introduced, based on the type of change involved in the managed domain and in the management system. The role of creational change in management is discussed and a number of guidelines or suggestions relevant to this sort of management (...) are outlined. One feature of the notion of creational change is the conjecture that such change is not amenable to scientific investigation and understanding. Once creational change has produced whatever it does produce then the product may be amenable to scientific investigation and understanding but the actual unique and open process of its production will not be. One of the aims of this paper is to heighten our general awareness of creational change as different from other sorts of change. (shrink)

In recent years Mullins and Craig have argued that there is a problem for a timeless God creating, with Mullins formulating the argument as follows: (1) If God begins to be related to creation, then God changes. (2) God begins to be related to creation. (3) Therefore, God changes. (4) If God changes, then God is neither immutable nor timeless. (5) Therefore, God is neither immutable nor timeless. In this paper I argue that all the premises, (1), (2), (...) and (4) are false, and then provide a revised formulation of the argument which more clearly represents what Mullins and Craig wish to argue, given the explication and commentary they give when discussing this objection to timelessness. I then call into question this argument, and conclude by stating what I think Mullins and Craig should really be arguing given the specific views they have about creation ex nihilo and in virtue of what timelessness requires. (shrink)

This paper deduces a series of ontological propositions from a single primary axiom — all being is relation. The chain runs as follows. (1) Separation is not a mode of being but the post-hoc form of relation. (2) Since no being can stand outside the relation that includes it, relations do not converge in any direction within time; all motion is unfolding — that is, the increase of entropy. (3) Understanding is itself a mode of relation, and its content is (...) the recognition of the stimulus-response pattern between an object and oneself. (4) The equation complete separation = complete understanding therefore holds, and its terminus is a place outside time — a place that already bears a name: אֶהְיֶה אֲשֶׁר אֶהְיֶה (ehyeh asher ehyeh) of Exodus 3:14. The core equation is thereby completed as complete separation = complete understanding = ehyeh asher ehyeh. (5) The mode of being in this world is unclosed relation, and simultaneously incomplete understanding. (6) Incomplete understanding drives relation — this is the operation of Elpis. (7) God is relation itself, and ehyeh asher ehyeh is the Hebrew self-naming of that statement. (8) Creation is the self-recognition of relation, and Elpis is the ongoing aspect of that recognition. Taking as its point of entry the topological slippage in the Korean translation of ἀκάθαρτον πνεῦμα (unclean spirit) in Matthew 12:43, the paper arrives at this primary axiom and deduces every proposition from it. (shrink)

This articles presents the creation of the world and of man, and especially the relation between God and His creation. In the act of creation, God Shows His love for man. The man is the companion of God and the continuer of creation.This article presents the creation of man and alienation from God by sin and has the following themes: The image of God and man's relationship with God, Man's ikeness to God. Man was created (...) as being different from the angels and animals, Man's fall into sin and the consequences of sin. We can see the following aspects of the sin: origin, universality and consequences of original sin: alteration of the image of God, which means the darkening of the mind, weakening the will and hardning of feeling. The state of man as the slave of sin and of passions has a sole consequence: death. (shrink)

Creationism is an ancient worldview that was incorporated into ancient religious doctrines and survived in the western world due to its domination by religious institution such as the Catholic and Protestant Churches. Slowly, with the development of democratic political systems and science, the church lost its power of dominance over intellectual enterprises, and evolution became accepted by the majority as the inherent process in nature. Nevertheless, creationism is still very much alive among various fundamentalist churches and their organizations in the (...) United States. This article discusses the premises of the creationist movement, its varieties, and confronts it with the basic premises, characteristics, and modus operandi of the scientific enterprise. (shrink)

The creation-evolution “controversy” has been with us for more than a century. Here I argue that merely teaching more science will probably not improve the situation; we need to understand the controversy as part of a broader problem with public acceptance of pseudoscience, and respond by teaching how science works as a method. Critical thinking is difficult to teach, but educators can rely on increasing evidence from neurobiology about how the brain learns, or fails to.

Lloyd Jones’s *The Book of Fame*, a novel about the stunningly successful 1905 British tour of the New Zealand rugby team, represents both skilled group action and the difficulty of capturing it in words. The novel’s form is as fluid and deceptive, as adaptable and integrated, as the sweetly shaped play of the team that became known during this tour for the first time as the All Blacks. It treats sport on its own terms as a rich world, a set (...) of bodily skills, and an honest profession in itself. A reading of *The Book of Fame* can contribute to the interdisciplinary study of literature and cognition, exemplifying two-way ‘exchange values’. On the one hand, we gain insights into the nature of skilful group agency, of distinct forms and at distinct timescales, by focussing on the precise forms taken by the All Blacks’ creation of space. Here, we treat The Book of Fame as a brilliant evocation of features of collective thought, movement, and emotion that both everyday and scientific inquiry can easily miss. On the other hand, we also read back into the novel a subtle, fascinated interrogation of the mechanisms by which small groups form, evolve, and act. In this more ambitious mode of analysis, we use independently motivated theoretical concerns to help us see real features of the literary work that might otherwise remain invisible. We focus on the relationship between skilful performance and collective action. These topics fall outside the ambit of much current work by literary theorists using cognitive research, who tend to focus on theory of mind and modularity, metaphor and blending, emotion and empathy, consciousness and concepts, representation and so on. But skilled performance and collective action comprise surprisingly lively research fields across the sciences, from neuropsychology to philosophy of mind and cognitive anthropology. These areas of inquiry may provide even more productive avenues for future work in the interfield of literary and cultural theory and the cognitive sciences. (shrink)

In this paper, we argue that Plotinus denies deliberative forethought about the physical cosmos to the demiurge on the basis of certain basic and widely shared Platonic and Aristotelian assumptions about the character of divine thought. We then discuss how Plotinus can nonetheless maintain that the cosmos is «providentially» ordered.

This paper offers an original interpretation of the Daodejing 道德經 as containing a distinctive account of creation. In my reading, the Daodejing envisions the creation of the cosmos by Dao (1) as a movement from the absence of phenomenal forms to phenomenal forms and (2) as a movement from nothingness to existence. I interpret creation as a unique metaphysical operation that explains how (1) and (2) are possible. The paper is organized into two sections. First, I introduce (...) the distinctions between the lack and presence of phenomenal forms (§1.1) and between nothingness and existence (§1.2), using them to map the distinction between Dao and the created world. Then, I propose my account of the Daodejing’s metaphysics of creation (§2.1) and elaborate on its connection with the previously drawn distinctions while answering a potential objection (§2.2). I conclude with some considerations about the connections between the Daodejing’s view of creation and its soteriology. (shrink)

What is the universe? How did it originate, and why does it exist? These questions have occupied philosophy, science, and theology throughout human history. This paper presents a philosophical framework proposing that the universe is not merely the totality of existing matter and energy, but the union of all possible and impossible outcomes. It argues that if every possible state of reality exists, then its complementary opposite—the absence of all states, or nothingness—must also exist as an equally fundamental aspect of (...) reality. Rather than treating existence and non-existence as mutually exclusive, this framework suggests they are inseparable expressions of a single, all-encompassing reality referred to here as The All. (shrink)

Governance arrangements that address heterogeneous participants commonly ask those participants to align with values, adapt to institutions, or integrate into an existing order. This paper draws attention to a feature of such arrangements that is seldom stated explicitly: the cost of crossing between meaning systems is positive in every heterogeneous encounter, and contemporary arrangements assign that cost almost entirely to the entering party. The paper names this cost the translation burden, describes the mechanism by which its distribution becomes invisible, and (...) offers a two-clause criterion under which an arrangement is defective in respect of a party: the party's generation enters the shared system only after reformulation under the incumbent grammar, and nothing the party does can alter the terms of that reformulation. Asymmetry of the burden alone leaves an arrangement intact; the conjunction of the two clauses closes it. Three sites illustrate the same structure at different scales: educational practice, taken as a micro-level analogue; the government of mission and membership in organizations; and the accommodation of religious difference in plural polities. The paper claims a perspective and a problematization, and it leaves the substantive limits of accommodation, the observation problem, and the cost of reciprocity open. (shrink)

The square root of 5 is identified as the foundational discriminant that generates the golden ratio φ and its conjugate φ̂ and thereby structures the entire golden field underlying this framework. From the quadratic x^2-x-1=0, √5 necessarily appears in the solutions ϕ=(1+√5)/2 and ϕ ̂=(1-√5)/2, with the fixed identities ϕ+ϕ ̂=1 and ϕϕ ̂=-1, establishing φ and φ̂ as conjugate operators of expansion and contraction. Geometrically, the paper shows how √5 emerges when the circle progresses through triangle and square into (...) the pentagon, where division into five unites symmetry and asymmetry and forces golden incommensurability into the geometry. This same structure is read in large scale architecture, particularly the Great Pyramid, whose φ based proportions and circle–square dualities are interpreted as a stone realization of the same quadratic grammar that links √5, φ, π², and dimensional transitions in the Aeternum Nexus Equation. Algebraically and physically, √5 is shown to be the control term that makes possible the golden pair governing dimensional operators, scaling laws, and the emergence of base 10 at the third dimension via the exact identity 10=8ϕ^2-8ϕ+2. Because a nontrivial conjugate pair with sum 1 and product −1 requires discriminant 5, the existence of √5 implies a structural “gap” in which genuine choice can operate, so that free will and infinite awareness are treated not as emergent accidents but as intrinsic features of the universe’s mathematical architecture. (shrink)

In this chapter, we explore co-creation as a form of societal interaction of science. We approach co-creation as a goal-oriented form of dynamic interaction aiming at mutual benefit of all parties. As such, we exclude technology transfer and other linear societal interaction forms that follow a closed-model innovation format. We argue that focusing solely on tapping the needs of researchers and ‘pure’ science would lead to ignoring the broader context in which researchers work. An excessive focus on meeting (...) the needs of external stakeholders could jeopardize the preconditions of science. Hence, this chapter explores how researcher-company co-creation can be nurtured in a heavily institutionalized setting, where established rules govern the process of knowledge production and protect research integrity. The co-creation process is analyzed by combining Nonaka’s SECI model and Strober’s interdisciplinary interaction model for knowledge creation. We find that the core of this process lies facilitated dialogue, which is seen as open knowledge sharing between equal participants. (shrink)

While the space in which we live operates via a number of physical and mathematical principles, this paper examines a mechanism that lies beyond these principles, called the Principle of Ideas. This mechanism is analyzed here as being the source of universe creation, and which can influence not only human history but also individual lifetimes. Building on work by thinkers such as Nozick, Penrose, and Aristotle, the Principle of Ideas consists of three sub-principles, called the 1st, 2nd, and 3rd (...) Universal Principles, which can be pooled to create the concept of maximal existence. In addition to guaranteeing the existence of the universe, maximal existence also influences the form of universe. Using the concept of maximal existence, we can also explain why the physical constant of the universe is precisely adjusted toward the birth of human existence and how the enantiomeric universe as a multiverse can exist. (shrink)

The philosophical “problem of evil” goes back at least as far as Epicurus and has remained a powerful argument against the existence of God in contemporary philosophy. The argument is rooted in apparent contradictions between God’s divine attributes and various conditions of human existence. But these contradictions arise only given certain assumptions of what we should expect both God and the world to be like given God’s existence. In this paper, I argue that we can utilize the work of the (...) 20th century French philosopher Simone Weil to craft a coherent metaphysical picture of God, creation, and suffering which rejects these common assumptions. Further, I contend that this picture very plausibly follows from commonly-accepted tenets of traditional monotheism. Given this, I argue that this Weil-inspired framework provides serious reasons for reframing the problem of evil and its corresponding theodicies by presenting a radically different view of how God must relate to creation. Yet, this picture does not necessarily vindicate the theist. I argue that this picture may leave us with a new question about creation in the face of evil. Namely, is it possible to understand God’s initial creative act as Weil describes it—as an act of love? (shrink)

The Creation of the Federal Reserve: A Historical Overview and the Role of Influential Figures -/- The Federal Reserve System, established in 1913, is the central banking system of the United States. Its creation marked a pivotal moment in the country’s economic history, reshaping the landscape of banking and monetary policy. While the official narrative surrounding the creation of the Federal Reserve involves legislative action, political decision-making, and economic theory, numerous conspiracy theories suggest that a small group (...) of powerful elites were the driving forces behind the system’s inception. These theories often point to influential bankers and politicians of the time, such as J.P. Morgan, Paul Warburg, and even the Rothschild family, as key players in the creation of the Federal Reserve. In this essay, we will examine the historical context, the official story, and the role of these figures in the development of the Federal Reserve System, while also addressing the conspiracy theories that claim a hidden elite orchestrated its creation. -/- The Economic Context Leading to the Federal Reserve -/- The creation of the Federal Reserve was rooted in a series of financial crises and economic instability that plagued the United States during the late 19th and early 20th centuries. The most notable of these crises was the panic of 1907, a severe banking panic that led to a collapse of major financial institutions and left the economy in turmoil. In response, there was growing recognition that the United States lacked a central banking system capable of stabilizing the economy and providing liquidity during times of financial distress. -/- At the time, the U.S. was using a decentralized banking system, where state-chartered banks and national banks issued their own currency and were often subject to fluctuations in the money supply. This led to instability, especially during times of economic strain. There was a clear need for a central banking authority that could regulate the money supply, manage inflation, and prevent future financial panics. -/- Timeline of the Creation of the Federal Reserve -/- 1791: The first attempt at a central bank in the U.S. was the creation of the First Bank of the United States. The bank was chartered by Congress and served as a central repository for government funds, but it was disbanded in 1811 after its charter expired. -/- 1816: The Second Bank of the United States was chartered. However, it faced political opposition, particularly from President Andrew Jackson, and its charter was not renewed in 1836. -/- 1863: The National Banking Act was passed during the Civil War, establishing a system of national banks and creating a uniform currency. However, the system remained fragmented, and the country still lacked a central banking authority. -/- 1907: The Panic of 1907 occurred, a severe financial panic in which major banks failed, and the economy faced significant strain. This crisis exposed the weaknesses of the U.S. banking system and sparked discussions about the need for a central bank. -/- 1910: The Aldrich-Vreeland Act was passed in response to the 1907 Panic, creating the National Monetary Commission to study banking reform. The Commission’s goal was to develop a solution to the banking system’s weaknesses. -/- 1911: The National Monetary Commission under the leadership of Senator Nelson W. Aldrich began drafting proposals for banking reform. Aldrich’s plan was modeled after the European central banking systems, and it laid the groundwork for the Federal Reserve System. -/- 1912: In response to the National Monetary Commission’s proposal, President William Howard Taft and several members of Congress supported the creation of a central bank. A public debate ensued between reformers, bankers, and politicians, with differing opinions on how to structure the system. -/- 1913: December 23, 1913: After years of debate, the Federal Reserve Act was signed into law by President Woodrow Wilson, officially creating the Federal Reserve System. The act established a central bank with a dual mandate: to manage the nation’s money supply and to serve as a lender of last resort in times of financial instability. The Federal Reserve System was structured with a Board of Governors in Washington, D.C., and twelve regional Federal Reserve Banks to serve different parts of the country. -/- The Political and Economic Debates -/- In the years following the Panic of 1907, various proposals for central banking were put forward, and the debate over the creation of a central bank became a prominent issue in U.S. politics. At the heart of the debate was the question of how much control the government should have over the banking system. On one side were those advocating for a purely government-run central bank, while on the other side were bankers and businessmen who sought a more private, decentralized system. -/- In 1913, President Woodrow Wilson, who had campaigned on a platform of reforming the banking system, signed the Federal Reserve Act into law. The act established the Federal Reserve System as a central banking system that would be independent but also accountable to the federal government. It created a network of regional Federal Reserve Banks and placed control of the system in the hands of a Board of Governors. The system was designed to balance the interests of private banks with the need for federal oversight to stabilize the economy. -/- Key Figures in the Creation of the Federal Reserve -/- While the Federal Reserve System was officially created through legislative action, the involvement of key figures in banking and finance played an instrumental role in shaping the final design of the system. -/- J.P. Morgan, one of the most powerful bankers of the time, is often mentioned in discussions of the Federal Reserve’s creation. Although Morgan did not directly create the Federal Reserve, his influence on American finance was immense. Morgan played a key role in managing financial crises, including the Panic of 1907, and was one of the driving forces behind the movement to create a more centralized banking system. His support for the idea of a central bank was crucial in gaining the backing of other financiers and policymakers. -/- Paul Warburg, a German-born banker who worked for the Kuhn, Loeb & Co. firm, was another central figure in the creation of the Federal Reserve. Warburg’s influence on the design of the Federal Reserve System was profound. He advocated for a central bank that would be independent from political influence and that could serve as a lender of last resort. Warburg’s ideas were key in shaping the structure of the Federal Reserve, and he is often credited with being one of its architects. -/- Woodrow Wilson, the president who signed the Federal Reserve Act into law, also played a critical role. Wilson had long been an advocate of banking reform and saw the Federal Reserve as a way to stabilize the economy and protect it from the influence of private bankers. However, Wilson’s administration was also under pressure from powerful financial interests who shaped the final form of the Federal Reserve. Some critics argue that Wilson’s role in the creation of the Federal Reserve was more about balancing competing interests than pursuing an entirely reformist agenda. -/- Conspiracy Theories: The Hidden Elite -/- While the creation of the Federal Reserve is often framed as a product of reformist policy, conspiracy theories have emerged over the years that claim a hidden, secretive elite was behind its formation. According to these theories, a small group of wealthy bankers and financiers, often referred to as the “international elites,” manipulated political leaders to create the Federal Reserve for their own benefit, with the goal of consolidating control over the global financial system. -/- One of the most commonly cited groups in these theories is the Rothschild family, a powerful European banking dynasty. Some conspiracy theorists claim that the Rothschilds, who had vast financial interests in Europe, exerted influence over the creation of the Federal Reserve to further their control over the global economy. However, there is little concrete evidence to support this claim, and most historians dismiss it as speculation. -/- The theories also often point to J.P. Morgan and other prominent bankers as central figures in a supposed conspiracy. These individuals, it is claimed, had an interest In establishing a central bank that would benefit their financial interests by consolidating control over currency and interest rates. While Morgan and other bankers did support the idea of a central bank, the suggestion that they secretly orchestrated its creation for their personal gain remains unsubstantiated. -/- Conclusion: A Complex Legacy -/- The creation of the Federal Reserve was a complex process involving a range of political, economic, and social factors. While influential figures like J.P. Morgan, Paul Warburg, and Woodrow Wilson played key roles in shaping the Federal Reserve System, the idea that a hidden, secret elite controlled its creation is more of a conspiracy theory than a historical fact. The Federal Reserve’s establishment was the result of years of debate and compromise among policymakers, bankers, and economists. -/- In the end, the Federal Reserve became a vital institution in the U.S. economy, with the power to influence monetary policy, regulate banks, and stabilize the financial system. Whether viewed as a triumph of reform or a tool of powerful elites, the creation of the Federal Reserve remains a critical moment in the history of American finance, one that continues to influence economic policy and political discourse to this day. -/- . (shrink)

The idea that God creates out of Himself seems quite attractive. Many find great appeal in holding that a temporally finite universe must have a cause, but I think there’s also great appeal in holding that there’s pre-existent stuff out of which that universe is created—and what could that stuff be but part of God? Though attractive, the idea of creation ex deo hasn’t been taken seriously by theistic philosophers. Perhaps this is because it seems too vague—‘could anything enlightening (...) be said about what those parts are?’—or objectionable—‘wouldn’t creating out of those parts lessen or destroy God?’ Drawing from Stephen Kosslyn and Michael Tye’s work on the ontology of mental images, I respond to the above questions by developing a theory on which God creates the universe out of His mental imagery. (shrink)

Many people assume that fictional entities are encapsulated in the world of fiction. I show that this cannot be right. Some works of fiction tell us about pieces of poetry, music, or theatre written by fictional characters. Such creations are fictional creations, as I will call them. Their authors do not exist. But that does not take away that we can perform, recite, or otherwise generate actual instances of such works. This means we can bring such individuals actually into existence, (...) as the works they are. I conclude that the assumption about encapsulation is untenable, unless an exception is made for types. (shrink)

This paper discusses the judgment of Judge William Overton in McLean vs. Arkansas Board of Education (1982), and the subsequent philosophical literature that discusses this judgment.

What are we to make of works of art whose apparent point is to convince us of the meaninglessness and absurdity of human existence? I examine, in this paper, the attempt of Albert Camus to provide philosophical justification of art in the face of the supposed fact of absurdity and note its failure as such with specific reference to Sartre’s criticism. Despite other superficial similarities, I contrast Camus’s concept of the absurd with that of his ‘existentialist’ colleagues, including Sartre, and (...) suggest that the latter concept is more philosophically viable. I conclude that existential phenomenology consequently provides a more promising philosophical justification for artistic creation in the light of the more viable conception of absurdity. (shrink)

Guru Nanak, in his hymns of Jap, Asa di Var, Siddh Gosht and Maru Sohilé has shown an incredible understanding of the mystery of creation. It is fascinating to note that some of the concepts/theories expressed in these Banis were not known to modern science until the eighteenth century. In this article, Guru Nanak's ideas about the Vastness of the Universe, the Origin of life, and Earth's support in space have been described. It is pointed out that even scientists (...) enunciate on the vastness of the universe, the origin of life on earth and the existence of natural laws (e.g. the law of gravitation etc) to provide support to the earth in space. It is obvious that Guru Nanak’s viewpoint about these topics is in consonance with the currently prevalent scientific viewpoints. In this way, one can safely observe that Guru Nanak’s ideas were the forerunner of the modern scientific tradition. (shrink)

Our Universe is dotted with over 100 billion galaxies, and each one contains roughly 100 billion stars. It is unclear how many planets are orbiting these stars, but it is certain that at least one of them has evolved life. In particular, there is a life form that has had the capacity and audacity to speculate about the origin of this vast universe2. Humans have been staring up into space for thousands of generations, to have a rational and coherent description (...) for the creation and evolution of the universe. Bhagat Kabir, a saint-poet of Sri Guru Granth Sahib raises a very pertinent question in this regard; ਓਇ ਜੁ ਦੀਸਹਿ ਅੰਬਰਿ ਤਾਰੇ ॥ ਕਿਨਿ ਓਇ ਚੀਤੇ ਚੀਤਨਹਾਰੇ ॥ ੧ ॥ ਕਹੁ ਰੇ ਪੰਡਿਤ ਅੰਬਰੁ ਕਾ ਸਿਉ ਲਾਗਾ ॥ ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਸਭਾਗਾ ॥ (ਗਉੜੀ ਕਬੀਰ ਜੀ, ਸਗਗਸ, p 329) The stars which are seen in the sky , who is the painter who painted them? ||1|| Tell me, O Learned person, what is the sky attached to? Very fortunate is the person who knows this. (Gauree, Kabir Ji, SGGS, p 329) Gurbani offers an elegant explanation of the origin and creation of the universe, making it one of the greatest achievements of human intuition, intellect and spirit. It is the consequence of an insatiable curiosity, a fabulous imagination, keen observation and logical thinking. Guru Nanak, the first Sikh Guru, in his hymns of Jap(u), Aasa di Var, Sidh Gosht and Maru Sohilé, and Guru Arjan Dev, the fifth Sikh guru, in his hymns of Gauree Sukhmani have enunciated incredible understanding of the mystery of creation. It is fascinating to note that some of the concepts/ideas expressed in these hymns were not known to modern science until the eighteenth century. In this way, one can safely observe that the Sikh Gurus’ ideas were the forerunner of the modern scientific tradition. The ideas about the physical world (Creation), as presented in these hymns and discussed hereafter, might help us to confirm the above premise. (shrink)

In Descartes theological writing, he promotes two jointly puzzling theses: T1) God freely creates the eternal truths (i.e. the Creation Doctrine) and T2) The eternal truths are necessarily true. According to T1 God freely chooses which propositions to make necessary, contingent and possible. However the Creation Doctrine makes the acceptance of T2 tenuous for the Creation Doctrine implies that God could have acted otherwise--instantiating an entirely different set of necessary truths. Jonathan Bennett seeks to reconcile T1 and (...) T2 by relativizing modality to human understanding. I argue that Bennett’s approach to Cartesian modality is misplaced: One does not have to resort to conceptualism about modality in order to explain the subjective language found in Descartes or to reconcile Descartes’ Creation Doctrine with the necessity of the eternal truths. After showing that Bennett’s argument implies that Descartes held the non-eternality of the eternal truths and the independence of the eternal truths from God, I show that if one understands Descartes’ use modal terms as indexed to God’s willing, then apparent contradictions vanish. In addition, I show that if one evaluates the truth value of modal propositions ‘non-bivalently’, then one can also unravel the apparent contradiction. One can reconcile Descartes’ Creation Doctrine (T1) and the necessity of the eternal truths (T2) without Bennett’s conceptualism. (shrink)

Guru Nanak in his hymns of Jap, Asa di Var, Siddh Gosht and Maru Sohilé has shown an incredible understanding of the mystery of creation. It is fascinating to note that some of the concepts/theories expressed in these Banis were not known to modern science until the eighteenth century. In this way, one can safely observe that Guru Nanak’s ideas were the forerunner of the modern scientific tradition. In this article, the ideas about the physical world as mentioned in (...) Guru Nanak’s hymns have been analyzed. It is concluded that Guru Nanak has pointed out very clearly that it is not possible to know the exact time of the creation by any means. Even with the use of very advanced scientific techniques available in the twenty-first century, it has not been possible to arrive at the truth of the subject. Obviously, Guru Nanak’s ideas about the creation of the material world (Universe) propounded about 500 years ago are in consonance with modern scientific thoughts. (shrink)

Commentary on José Eduardo Porcher's Afro-Brazilian Religions (Cambridge University Press, 2025).

Creationism is the conjunction of the following theses: (i) fictional individuals (e.g. Sherlock Holmes) actually exist; (ii) fictional names (e.g., 'Holmes') are at least sometimes genuinely referential; (iii) fictional individuals are the creations of the authors who first wrote (or spoke, etc.) about them. CA Creationism is the conjunction of (i) - (iii) and the following thesis: (iv) fictional individuals are contingently existing abstracta; they are non-concrete artifacts of our world and various other possible worlds. TakashiYagisawa has recently provided a (...) number of arguments designed to show that Creationism is unjustified. I here critically examine three of his challenges to CA Creationism. I argue that each fails to undermine this version of Creationism. (shrink)

Abstract artifacts such as musical works and fictional entities are human creations; they are intentional products of our actions and activities. One line of argument against abstract artifacts is that abstract objects are not the kind of objects that can be created. This is so, it is argued, because abstract objects are causally inert. Since creation requires being caused to exist, abstract objects cannot be created. One common way to refute this argument is to reject the causal inefficacy of (...) abstracta. I argue that creationists should rather reject the principle that creation requires causation. Creation, in my view, is a non-causal relation that can be explained using an appropriate notion of ontological dependence. The existence and the creation of abstract artifacts depend on certain individuals with appropriate intentions, along with events of a certain kind that include but are not limited to creations of certain concrete objects. (shrink)

This is a book review essay about Joanna Leidenhag's Minding Creation: Theological Panpsychism and the Doctrine of Creation (T&T Clark, 2021).

Youth unemployment continues to pose a major challenge in Nigeria despite sustained government initiatives promoting entrepreneurship and empowerment. The National Youth Service Corps (NYSC) established the Skill Acquisition and Entrepreneurship Development (SAED) programme to provide graduates with practical skills that can stimulate job creation. Earlier studies have often examined entrepreneurial intentions rather than actual job creation after participation in SAED or the joint influence of demographic attributes and graduate attitudes on such outcomes. This study examined how age, gender, (...) marital status, educational qualification, and graduate attitude relate to job creation among Nigerian corps members. A survey research design was used to gather data from more than nineteen thousand NYSC members who served between 2012 and 2021. Data were obtained electronically through social media platforms and analysed with descriptive statistics and logistic regression, while a machine learning model was used to assess the strength of predictive accuracy. The results showed that graduate attitude, educational qualification, and marital status were significant predictors of job creation, whereas age and gender were not. The model performed effectively, confirming the reliability of the findings. This study contributes to current understanding of graduate employment outcomes in Nigeria and provides useful evidence for improving entrepreneurship education and policy measures aimed at addressing youth unemployment. Keywords. (shrink)

This paper argues that the longstanding conflict between creation and evolution arises from a category mistake. “Creation” is typically imagined as an instantaneous divine event, while “evolution” is treated as a gradual natural process. Within a generative and relation‑first ontology, these are not competing explanations but two perspectives on a single unfolding reality. Relations cannot be created fully formed; they can only be formed through history, development, and interaction. Because human beings are fundamentally relational rather than object‑like, they (...) cannot be fabricated instantaneously without violating the nature of personhood and the truthfulness of creation. A generative God must therefore create persons through generative processes. On this view, the universe itself is a structured medium designed for unfolding, with physics, chemistry, biology, consciousness, and personhood emerging as successive layers of generativity. Evolution is the developmental mechanism through which creation becomes real. Adam represents the first being to cross the threshold into full relational personhood, and Jesus’ incarnation honors the same developmental logic by undergoing genuine human formation. This unified model preserves divine consistency, affirms the integrity of the world’s history, and situates humanity within a coherent theological and scientific narrative. Evolution is not an alternative to creation; evolution is creation. (shrink)

This paper argues that evolution is not an alternative to creation but the necessary expression of a generative creation. It shows that the conflict between creationism and evolution arises from a category error: treating creation as instantaneous fabrication rather than as an unfolding generative process. Using the triadic structure of Generation, Boundary, and Revelation, the paper demonstrates why biological evolution is structurally inevitable in any world grounded in generativity. It explains why fabrication cannot produce coherence, why generativity (...) cannot bypass time, and why a world created by a generative God must display evolutionary signatures. The paper also addresses the pastoral, theological, and cultural implications of this reframing, showing how a generative model restores coherence for believers, dissolves the false binary between faith and science, and aligns meaning, love, and human flourishing with the structure of reality. (shrink)

On the cultural roots, philosophical issues and science education of various blends of creationism.

It’s constitutive of classical theism that there is a necessarily existent personal god who is also the creator of the universe, where the latter claim includes at least the following three theses: (i) God is wholly distinct from the natural world; (ii) God is the originating or sustaining cause of the natural world; and (iii) God created the natural world ex nihilo, i.e., without the use of pre-existing materials. Call this tripartite component of classical theism the classical view of (...) class='Hi'>creation. In this paper, I offer a new argument against classical theism. In particular, I argue that creation ex nihilo is prima facie impossible, and that since the doctrine of creation ex nihilo is constitutive of classical theism, classical theism is false. (shrink)

The Upanishads reveal that in the beginning, nothing existed: “This was but non-existence in the beginning. That became existence. That became ready to be manifest”. (Chandogya Upanishad 3.15.1) The creation began from this state of non-existence or nonduality, a state comparable to (0). One can add any number of zeros to (0), but there will be nothing except a big (0) because (0) is a neutral number. If we take (0) as Nirguna Brahman (God without any form and attributes), (...) then from where and how did the universe come into existence? -/- The neutral power (0) cannot produce anything without having an element of duality in it. Although Nirguna Brahman is neutral, it has a positive, negative, and neutral pole, constituting its Prakriti or nature. Prakriti has three latent Gunas (modes or qualities): Satva, Rajas, and Tamas. They are related to Gyana Shakti (the power of knowledge) Sankalpa Shakti (the power of ideation), and Kriya Shakti (the power of action). Science says that Atom is the basic element from which the universe evolved. The Atom has three nuclei- electron, pluton, and neutron. The Satva, Rajas, and Tamas in Indian spirituality are nothing but the mystical names for the nuclei of an atom. -/- According to Bhagavata Purana, Prakriti is also constituted of the elements of Time, Karma (action/destiny) and Swabhava (innate nature). Time disturbs the equilibrium of Gunas. From the aspect of Karma is produced an entity called Mahat, in the form of intelligence. Mahat is dominated by Satva and Rajas. From Mahat manifests the next evolute dominated by Tamas with three predominant qualities – Dravya (substance), Kriya (action), as well as intelligence. It forms to become the Ego principle (Ahamkara). -/- Ahamkara has three modes – Satvic, Rajasic and Tamasic. Satvic is Jnana oriented, Rajasic action-oriented and Tamasic Dravya (substance) oriented. From the Tamasic Ahankara, five gross elements are produced (ether, air, fire, water, and earth - Akash, Vayu, Agni, Jal and Prithvi). From the Satvic Ahamkara, guardian deities (the sun and moon, deities of sense organs, and organs of action) and from Rajasic Ahamkara, ten senses (Indriyas), five senses of perception, five organs of action, the faculties of intellect and Prana (life breath) are produced. -/- Bhagavata says that since these energies, elements, and faculties remained disassociated, they were combined to form a Cosmic Egg. The egg floats in the primal waters for a thousand years. Then God enters this Cosmic Egg and manifests himself as the Cosmic Purusha. He is the first nucleus, the God particle equivalent to the number (1) which is the embodiment of everything in the universe. The concept of creation and dissolution in Hinduism can be compared to the waves in an ocean that appear and disappear incessantly. The Manvantaras are such successive episodes of creation emerging from the Cosmic Person, the Manu who is embodied God-Consciousness, God himself. These episodes of creation are measured in Hinduism in terms of Manvantaras, the epochs of Manus. -/- Manu is the ‘First-Born’ (1) of God, the Cosmic Purusha from whom the world has originated. This Cosmic Person (Purusha) has been described as having fourteen biospheres (heavens) that are inhabited by various life forms in the order of evolution of consciousness. If we begin from the human biosphere (Bhuloka), there are ten astral biospheres that a man must transcend to attain liberation or Mukti from the cycle of births and deaths. -/- The number (1) produces the primary numbers up to (9) through the transmutation of the creational energies and qualities. The process can be related to the descent and cyclical evolution of (1) through ten spiritual stages, finally merging with the nondual (0). The number (10) marks the merger of (1) with (0). The Hindu worldview is that all life forms in an episode of creation must evolve to become one with the non-dual state (0) to attain liberation from the cycle of births and deaths in a cyclical process. -/- . (shrink)

*As mentioned in Peter Coy's NYT essay "When Being Good Is Just a Matter of Being Lucky" (2023) -/- ----- -/- How is the problem of free will related to the problem of moral luck? In this essay, I answer that question and outline a new solution to the paradox of moral luck, the source-paradox solution. This solution both explains why the paradox arises and why moral luck does not exist. To make my case, I highlight a few key connections (...) between the paradox of moral luck and two related problems, namely the problem of free will and determinism and the paradox of self-creation. Piecing together intuitions, arguments, and insights from recent work on each of these three problems, I argue that the type of control necessary for moral responsibility can only be had by someone who is a genuine source of his own actions, but the relevant notion of sourcehood admits no coherent characterization. If our commonsense view of moral responsibility is incoherent, it is unsurprising that our commitment to the existence of morally responsible agents commits us to some paradoxical things—e.g. to both the existence and impossibility of moral luck. To touch base about this article, please write to: mickelkm[@]colorado[DOT]edu. (shrink)

This essay explores Friedrich Nietzsche’s concepts of Eternal Recurrence and Amor Fati from a personal philosophical perspective, examining how these ideas illuminate the meaning of human existence, ethical self-realization, and the creative affirmation of life. The doctrine of Eternal Recurrence presupposes that every human experience—whether positive or negative—repeats infinitely, while Amor Fati transforms this repetition into an active ethical practice of loving and affirming one’s destiny. By connecting these concepts with my own reflections and lived experiences, I attempt to understand (...) life as an integrated totality that includes both suffering and joy, failure and success, loss and creation. The essay further discusses how ethical choice and self-realization can be achieved within this cyclical view of existence and how Nietzsche’s thought can be applied to the moral and existential challenges of modern life. Keywords Eternal Recurrence; Amor Fati; Will to Power; Nietzsche; Ethical Self-Realization; Existential Responsibility; Affirmation of Life; Personal Philosophy; Non-Dualism; Value Creation. (shrink)

On Co-Formative Creation articulates a clear, responsibility-centered account of authorship in an age of mediated creative tools. It argues that mediation—whether through instruments, assistants, or contemporary generative systems—does not dilute authorship but clarifies its structure. Authorship is located not in mechanical production, but in direction, understanding, judgment, and responsibility. The text introduces the concept of the auctor: the human who initiates, steers, selects, and stands behind the meaning of a work, even when its articulation is partially generated through external (...) tools. -/- Against popular confusions about AI “co-authors,” the work distinguishes co-formation from co-authorship: tools generate possibilities, but they do not understand, endorse, or assume responsibility. The human alone integrates meaning and bears accountability. The text also presents the Auctor’s Clause, a suggested convention for transparent method disclosure when clarity is the aim, while preserving the original clause for historical continuity. -/- OC-FC ultimately provides a principled framework for mediated creativity, arguing that tools expand articulation but never replace human responsibility. It offers creators, scholars, and institutions a vocabulary and ethical posture suited to an augmented creative era. (shrink)

This paper argues that logical concepts and rules are formal articulations of metaphysical principles, which are conceptual expressions of the First Principle, often embodied in a culture's creation myth. We also aim to clarify the impact of the difference in the creation principle between Greek and Arab civilizations on the relationship between Arab thinkers and Aristotelian logic. Initially, we presented the relationship between the concept of the axiom (or postulate) and the concept of the divinity. We then presented (...) how Greek logical thought evolved from the creation principle in Greek mythology, represented by the principle of exclusion, leading subsequently to the dominance of binary thought . we addressed the impact of the creation principle in Arab civilization, which is creation from nothing, where the creation principle is embodied in the absolute divine power, in contrast to the creation principle in Greece, where the principle of exclusion is a principle that transcends the gods. Theologians (Ibn Taymiyyah): Criticized the absolute Law of Non Contradiction, suggesting a logic based on the Sacred Text for rational debate, hinting at a logic of speech acts beyond declarative propositions. 1 This paper was presented during my contribution in the 4th World Congress on Logic and Religion Sinaia, Romania- September 3-8, 2023  Associate Professor of Logic and Philosophy of Science, Department of Philosophy, Faculty of Arts, Fayoum University. مجلت كليت الآداب جامعت الفيوم ) الانسانياث والعلوم الاجتماعيت( مج 17 ، ع 1 )يناير( 2025 (The difference in the creation principle …) Dr. Mohamed Ali Almisbkawy 2784 1 1.. Philosophers: Ibn Sīnā transformed Aristotle's time--bound causal chain into one linked to the Absolute Divine Will via the Ontological Argument. This introduced a third value, which was impossible in Aristotle's bivalent metaphysics and logic. We then presented the subsequent dominance of the concept of Will in contemporary Western philosophy, which led to attempts to overcome the bivalent Western thought. (shrink)

A review of Joshua Farris's The Creation of Self: A Case for the Soul.