Annihilation

The photon is demystified in energy wave theory as a transverse wave packet of energy, resulting from the vibration of particles that are responding to waves that naturally travel the universe. In earlier works in the theory, the photon was accurately modeled mathematically with the same wave properties that govern the creation of particles and their forces. In this paper, the photon’s behavior is further explained to match various photon experiments, describing the mechanism for the creation and absorption of transverse waves.

Jeff VanderMeer’s novel Annihilation (2014) takes the form of a field journal written by a character known as “the biologist.” It follows an expedition of four women into Area X, where monstrous creatures roam and all living things, including the biologist, undergo transitions as their DNA radically changes. This reading of the biologist’s journal presents it as not only a transition narrative but as a fictional transgender autobiography, sharing many similarities with the features of trans autobiography identified by Jay Prosser (1998). I argue that the biologist’s attempts to assert her identification of a topographical anomaly as the “tower” can be a metaphor for the struggle in trans autobiography for self-identification to be accepted as truth. Contextualizing Annihilation within current discourses in transecology, I make links to the rhetoric of blame on LGBTQIA+ people as the cause of environmental disasters. I conclude with a hopeful reading, which defies this blame, of the biologist’s statement that “I am not returning home,” as an ending of trans possibility. Trans people must constantly reassert and fight for our existence, so as a trans-identified scholar I hope to highlight transgender readings in unexpected places, showing that our experiences exist across all genres.

William Beadle was a business man who became a family annihilator at the height of the American Revolution. An overview of the events leading up to the event, the murders, his suicide, and the aftermath of the tragic events. Rough draft, requires some edits.

Most contemporary interpreters of Aquinas think that he rejects the possibility of intermittent or “gappy” existence. Thus they think that the soul’s natural survival after death is a necessary part of Aquinas’s defense of the possibility of the resurrection. Yet this contemporary consensus rests on shaky foundations. For on the basis of a widely neglected quodlibet question, earlier interpreters of Aquinas as eminent as John Capreolus and Francis Sylvester Ferrara recognized that Aquinas reserves to God the power to annihilate material substances, including human beings, and then re-create them numerically the same. If these earlier interpreters are right, then the contemporary consensus is wrong. But Adam Wood argues that they are not right. He attempts to vindicate the contemporary consensus by offering an alternative reading of Aquinas’s quodlibet on annihilation and re-creation, providing textual evidence of Aquinas’s rejection of the possibility of “gappy” existence, criticizing the reading given to this evidence by Aquinas’s earlier interpreters, and mounting a philosophical case against the possibility of “gappy” existence based on his preferred interpretation of Aquinas’s theory of the principle of individuation. In this paper I come to the defense of Aquinas’s earlier interpreters. Wood’s alternative reading of Aquinas’s quodlibet is impossible to square with the text itself. Close inspection of Wood’s textual evidence shows that some of the readings of Aquinas’s earlier interpreters are much more plausible than Wood allows, making his textual case much weaker than he admits. And his philosophical case against the possibility of “gappy” existence begs the question.

The aim of this article is to explore the relationship between the notions of ‘logos of well-being’ and the ‘mode of existence’ in Maximus the Confessor. In pursuing this goal the article addresses the problem of how to understand the logos of well-being, which defines the mode of existence on the one hand and on the other how losely it is bound to the logos of nature. Although it is possible to contrast the mode of existence to the logoi embedded in its nature, the question arises as to how one’s mode of existence can be established by acting in accordance with the individual being as well as universal logoi. In answering this question, I intend to interpret certain scenes from the science-fiction film Annihilation as the backdrop against which the relationship between the logos of well-being and the mode of existence will be portrayed. I will first draw a parallel between Maximus’ expression ‘assimilation of particulars to universals’ and examples of individual beings as a combination of different species and genera that appear in the film. Secondly, I will attempt to demonstrate the uniqueness of the mode of existence by analysing the hypothetical existence of two individual beings that share the same logos of nature and the mode of existence. Thirdly, I will argue that the dis- passionate relationship between beings defines one’s mode of existence that in return activate the logoi of one’s nature. The result of this investigation is to demonstrate that by acting in accordance with the logos of well-being, the human being establishes its own mode of existence – one that is always in compliance with the divine will.

This article considers the different ethical effects of extra-terrestrial forces entering the milieu of the Earth in H. P. Lovecraft’s 1927 story “The Colour out of Space” and Alex Garland’s 2018 film Annihilation. The article first introduces Lovecraft’s concept of the “cosmic” and, following his proposition of the cosmic indifference toward the Human, identifies cosmic forces as “inhuman,” incompatible with the Human. The article then discusses the significance of anthropocentric ethics and its relatively recent critiques found in Émil Cioran’s concept of the “void” or the introduction of the spatiotemporal territory of the “Anthropocene.” The article then proposes to discuss the effects of the cosmic force in relation to Nature not as “supernatural” but as “supranatural” or “innatural.” Annihilation provides an example of inhuman yet supranatural cosmic occurrence, a proliferation of Nature. After considering the anthropocentric and cosmic significance of the motif of cancer, the article continues on to discuss its transformations of Nature, the Human, and their ethical relations. Lovecraft’s story, seen through a Marxist reading of themes of alienation, fatigue, and depletion, reveals its cosmic force to be inhuman and innatural, exemplifying the frightening materiality of capitalism itself. While both works share the premise of transformations brought by an extra-terrestrial force and exemplify how anthropocentrism affects our perception of it, each proposes vastly different effects of the intrusion.

In this article, the author analyses the phenomena of script injunctions adding a new distinction between injunctions and an injunction named "Don't Develop" that aims to understand better the development of psychotic states and the new therapeutic intervention called "Scanning". Injuctions are pre-verbal parts of script that the child develops in relation to the primary caregivers while the script is `An unconscious life plan, made in childhood, reinforced by the parents, justified by subsequent events and culminating in a chosen alternative' (Berne,1972, p. 445).

Resumen:
El punto de partida son dos pasajes de María Zambrano en los que se vincula la visión con la ‘mors mystica’: «una muerte aurora, señal del sacrificio aceptado»; «[…] esa muerte que hay que morir, según ellos (los místicos y poetas), antes de la otra, para ver […]». Asimismo, con relación a la mística, Michel de Certeau hace referencia a una «muerte deslumbrada». Se trata de un sacrificio de la mirada, la muerte en los ojos, absorción de la vista en la visión, contraimagen que constituye la plenitud de la visión, y que aquí se ejemplifica con dos secuencias de autoinmolación –señal de ese «sacrificio aceptado»– de dos significativos filmes: “Mouchette” (1967), de Robert Bresson, y “Sanshô dayû” (1954), de Kenji Mizoguchi.

Summary:
As our starting point we take two passages from María Zambrano which relate vision to the ‘mors mystica’: «death as dawn, a symbol of the acceptance of a sacrifice»; «[…] the death that one must die, according to the mystics and the poets, before the other death, in order to see […]». In relation to mystics, Michel de Certeau refers to the «glare of death». It is a sacrifice of the gaze, death in the eyes, the absorption of sight in vision, a counter-image that constitutes the fullness of vision, and which here is exemplified with two sequences of self-immolation –a sign of that «accepted sacrifice»– in two significant films: “Mouchette” (1967), by Robert Bresson, and “Sanshô dayû” (1954), by Kenji Mizoguchi.

How do philosophical accusations of talking nonsense relate to the layperson’s notions of meaning and meaningfulness?  If one were to explain carefully what philosophical nonsense was supposed to be, would one be greeted with incredulity?  How do people react to being accused of talking nonsense themselves?  Is anything analogous to an illusion of meaning recognised in everyday life?  In dream-reports perhaps?  Or in the utterances of schizophrenics or those under the influence of drugs?  Or in certain jokes and hoaxes?  Are contradictions felt to be meaningless?  I argue that, though it is clear that experimental philosophy could shed some light on these questions, their subject matter creates special difficulties.  First, it is more difficult than usual to formulate questions and produce ‘vignettes’ that do not subtly encourage certain responses at the expense of others.  Second, the fact that philosophical nonsense is a metaphilosophical concept ensures that its investigation is going to be more indirect than would be that of knowledge or intention, for example.

(I am sorry if Part Three seems rather fragmentary - a handful of questions left over from previous sections.  It really needs some kind of conclusion to draw the threads together, but for the moment inspiration eludes me.)

This paper examines the brief, remarkable presence of leftist Brazilian lesbian politician Marielle Franco, who was executed 14 March 2018 in what is a still unresolved case. Memorialising and examining Franco's case, this co-authored piece is a form of transnational Black lesbian feminist scholar-activism that both investigates her intersectional agendas of race, class, geography, gender, sexuality, and her institutionalised political struggles during her term as a minority force in Rio de Janeiro parliament. From this study of Franco’s life, we theorise the stakes, successes, and the limits of visibility and invisibility of a Black lesbian woman favelada mobilising an intersectional Black lesbian coalitional politics within Brazil’s established necropolitical infrastructure during a distinctly conservative political turn. With the support of an assembled archive of decolonial transnational feminism, we also consider Franco's agenda and theory-in-praxis – as she did – within a genealogy of diasporic Black (lesbian) intersectional struggles against (neo) colonialism. Speaking across languages and global Southern geographies, we situate our respective research and positional experiences of witnessing challenges and erasures of Black lesbians in genealogies of transnational feminism and mainstream politics in Brazil. We consider Franco’s embodiment a premier site of transnational Black feminist theoretical possibility for delineating the diasporic, transnational phenomenon of Black lesbian symbolic annihilation, and look to Franco’s case to illuminate survival strategies and limitations of Black lesbian existence in an environment of annihilation for questions about our futures.

Adhering to the old traditions, Hujviri employs a particular method in his own definitions of the principles and terminology of Sufism that can justify his different comment on such matters. Present essay is to study Hujviri’s methodological principles to analyze his approach in definition of mystical terms. Centrality of human annihilation and the focus on his inherent limitations are the most important methodological principles of Hujviri in Kashf al-Mahjub. Emphasizing one of these principles, Hujviri has expressed his ideas in different sections of definition, interpretation, comparison and evaluation of Sufism terminology. He focuses more on the first principle to define the terms and to criticize their efficiency; on the second principle to evaluate the others' definitions; and on both principles to compare the terms. The above-mentioned principles make the direction of Hujviri’s hermeneutic of Qur'anic verses, allegories and stories clear. They also reveal a semantic relation in Sufism terms in Kashf al-Mahjub and fluctuate Hujviri’s viewpoint between definability and indefinability of terms.

The second coming of Christ is an event inalienable to mankind. In addition to declaring punishment for unbelievers, His second coming also fulfils the presence of a new heaven and earth in which the righteous will reign with Christ forever. Of this, the Bible records that "the heavens shall vanish with a great rumbling, and the elements of the world shall burn in the flames, and the earth and all that is therein shall pass away." But on the other hand, the view of restoration clearly teaches that the old heavens and the earth will not be totally destroyed, but renewed. Thus the problem arises: how could both of these things - the biblical concept of the new earth and the doctrine of restoration - be a harmonious truth? This paper seeks to explain and discuss the problematic teaching of the restoration in relation to the concept of the new earth. Through this paper the author hopes to elaborate the problematic of this topic clearly, especially regarding the alleged contradictions that exist. In addition, critical analysis is conducted to produce responsible solutions that contribute significantly to the study of eschatology, in which the authors believe that the teaching of restoration and the concept of the new earth is a harmonious and biblical truth.

The use rank annihilation factor analysis (RAFA) for spectrophotometric studies of complex formation equilibria are proposed. One-step complex formation and two successive and mononuclear complex formation systems studied successfully by proposed methods. When the complex stability ...

We derive a new integral equation that allows the calculation of the scattering or annihilation amplitude of two particles subjected to two potentials when the corresponding amplitude for one potential only is known. We assume that scattering or annihilation occurs through one of the potentials, while the other potential affects the particle wave functions. Our expression is valid for any choice of the distorting potential and for any particle model. Our technique does not require the expansion of the amplitude into partial waves, and allows the study of models that are generally difficult to solve by means of the Schroedinger equation.