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Hanna Kurniawati | Short description | Hanna Kurniawati is an Indonesian computer scientist specializing in robotics, including motion planning, uncertainty in decision making, and the applications to robotics of reinforcement learning. She works in the Australian National University School of Computing as a professor and SmartSat CRC Chair in System Autonomy, Intelligence and Decision Making. She is the former president of the Australian Robotics and Automation Association. |
Hanna Kurniawati | Education and career | Education and career
Kurniawati grew up in Indonesia, where she became interested in robotics through watching robot-themed Japanese animation. She earned a bachelor's degree in computer science from the University of Indonesia in 2001, and completed a PhD at the National University of Singapore in 2008, advised there by David Hsu.
After postdoctoral research in Singapore, with the Center for Environmental Sensing and Modelling of the Singapore–MIT Alliance for Research and Technology, she joined the University of Queensland in Australia as a senior lecturer in 2012. She moved to the Australian National University in 2019 as senior lecturer and ANU and CS Futures Fellow, became associate professor in 2021, and since 2023 has held her present position as professor and SmartSat CRC Chair in System Autonomy, Intelligence and Decision Making.
In 2020, she was caught up in scandal involving student cheating in a 300-student class that she taught at the Australian National University, after she uncovered "evidence of widespread academic misconduct" but was unable to identify the perpetrators. Her initial decision to penalize the whole class for the incident was later reversed. |
Hanna Kurniawati | Recognition | Recognition
In 2021, Kurniawati, David Hsu, and Lee Wee Sun at the National University of Singapore received the Robotics Science and Systems Test of Time Award for their 2008 paper, "SARSOP: Efficient Point-Based POMDP Planning by Approximating Optimally Reachable Belief Spaces". |
Hanna Kurniawati | References | References |
Hanna Kurniawati | External links | External links
Home page
Robot Decision-making & Learning Lab
Category:Year of birth missing (living people)
Category:Living people
Category:Indonesian computer scientists
Category:Indonesian women scientists
Category:Roboticists
Category:Women roboticists
Category:University of Indonesia alumni
Category:National University of Singapore alumni
Category:Academic staff of the University of Queensland
Category:Academic staff of the Australian National University |
Hanna Kurniawati | Table of Content | Short description, Education and career, Recognition, References, External links |
Draft:Kutira | AfC submission/draft | thumb|left|Kutira
Kutira Decosterd is a Swiss-born musician, author, eco-activist, and spiritual teacher known for her pioneering work in embodied spirituality, sustainable living, and sacred music. Kutira Décosterd is the co-founder of the Kahua Institute in Maui.
She is also the co-founder of the Maui Eco Retreat in Hawaii and Kahua Records, an independent record label specializing in spiritual and healing music.
She has collaborated with her husband, composer Raphael, on numerous music albums blending world, ambient, and devotional traditions. |
Draft:Kutira | Early Life and Background | Early Life and Background
Kutira was born in Switzerland and began her career as a counselor and therapist. She has lived and studied in various countries, including India, where she immersed herself in the teachings of Tantra and Eastern spirituality. Her background also includes studies in psychology and environmental stewardship.
Kutira has been a student of Kumuhula Auli’i Mitchell, learning ancient Hawaiian music, chants, dance, and arts. Kutira worked with Dr. John Lilly, a world-renowned scientist and dolphin researcher, from 1988 to 2001, where they created the program “A Dolphin and Whale Adventures in Consciousness”. As an Oceanic Tantra teacher, she connected the natural undulatory movements of dolphins and whales with conscious breathing and explored these embodied practices when swimming with these magical marine animals. She has had many profound experiences swimming with dolphins and whales around the world. With her husband Raphael, she has created several volumes of music inspired by dolphins and whales: among them the albums “The Calling” and “Angels of the Deep”, which Dr.John Lilly called the “cetacean nation anthem". |
Draft:Kutira | Musical Career | Musical Career
Kutira's journey into music began in 1988 when she traveled to Australia after a visionary dream. During a ceremony in the Blue Mountains with Aboriginal elder Burnam Burnam, she experienced a spontaneous ability to play the didgeridoo. This moment marked the beginning of her deep connection with sound and shamanic music.
In 1989, she recorded her debut album, Into the Dreamtime, with Shamanic drummer Suru Frank Ekeh. It was during the production of this album that she met Raphael at a studio in Big Sur, California. Their collaboration soon evolved into both a musical and spiritual partnership.
Together, Kutira and Raphael released numerous albums, including Tantric Wave, The Calling, and Ocean of Peace. Their music integrates influences from Polynesian chants, Tantric teachings, and ambient soundscapes. |
Draft:Kutira | Spiritual and Eco-Activism | Spiritual and Eco-Activism
As part of her commitment to ecological living and spiritual embodiment, Kutira co-founded the Kahua Institute, a nonprofit organization focused on sustainability and inner development. Drawing on her belief that ecological design is an expression of sacred connection with the Earth, she integrates bamboo technology into the architecture of the Maui Eco Retreat. These living structures reflect principles of regeneration and reverence, embodying a form of spiritual activism where the natural world becomes a partner in personal and planetary transformation.
As a nurturer of the earth, Kutira is an “environmental spiritual activist.” As a founding member of Bamboo Technology she was instrumental in 1998 to gain State approval for bamboo to be used as an alternative building supply. Kutira’s vision embraced bamboo as the sustainable lumber of the future and in 2013, she became the recipient of the Bamboo Pioneer Award. She is passionately involved in supporting green building and the expansion of sustainability in America and Asia.
She is also a long-time practitioner and teacher of Tantra and has led workshops and retreats globally. Kutira's work bridges ancient wisdom with contemporary sustainability practices.
Kutira is well known as a ‘Master of Ritual’, creating sacred space for celebratory events and life passages. Studying with various teachers and Shamans in East and West since her early 20s, she developed a deep understanding of our interconnectedness to Oneness Consciousness. |
Draft:Kutira | Bhutan Connection | Bhutan Connection
Since 2005, Kutira has cultivated deep cultural ties with Bhutan. In the past 20 years, her passion focused on empowering women and organizations that support ecological, sustainable, and spiritual education. Her deep karmic relationship with the country of Bhutan and its people allows her to lead a yearly retreat into the magical land of the dragon. She serves on the advisory board of the Bhutan Nuns Foundation under the Patronage and initiative of Her Majesty the Queen Mother. Her Oracle card deck, The Dragon's Gift, is inspired by Bhutanese wisdom and was created in collaboration with Bhutanese artists. |
Draft:Kutira | Discography | Discography
The Opening (1994) – A reimagining of the earlier album Alleluia, combining African congas, oceanic rhythms, and baroque influences.
The Calling (1995) – Surrender to the pulsating sounds of didgeridoos, whales, drums, and Hawaiian chants mixed with Raphael’s lush harmonies. Enjoy this original experience of Hawaiian songs expressed with a multi-faceted world beat.
Like an Endless River (1996) – Flowing melodies inspired by the metaphor of an endless river and oceanic tantra.
Tantric Wave (1997) – Rhythmic and sensual music reflecting the spiritual principles of Tantra.
Prayer (2000) – Sacred chants and devotional songs for meditation and inner peace.
The Essence of Oceanic Tantra Vol. 1–4 (2003) – A four-part collection exploring tantra through music and guided practice.
Immaculate Heart (2003) – In collaboration with Wendy Grace, celebrating the divine feminine through spoken word and music.
Never Give Up! (2008) – Featuring Tibetan chants and teachings, with guest artist Tenzin Sherab.
Sacred Voices – Women of Bhutan (2009) – A musical prayer featuring nuns and laywomen from Bhutan, recorded and produced to honor feminine wisdom and support female education.
Healing Light of the Amazon (2011) – A Santo Daime-inspired album with hymns and sacred prayers from the Amazon.
The Eternal Feminine (2011) – Music honoring feminine spiritual energy through layered harmonies and chants.
Dance of Earth & Spirit (2012) – A multicultural musical journey incorporating Hawaiian, Tibetan, Native American, and African influences. |
Draft:Kutira | Documentary | Documentary
The Dance of Earth & Spirit is a feature-length documentary directed by Mathieu Ferguson that follows Kutira Decosterd and her husband, composer Raphael, as they transform a remote area on Maui’s North Shore into an ecological sanctuary. The film documents their efforts to integrate sustainable living practices with spiritual teachings, drawing on both indigenous wisdom and contemporary ecological solutions.The Dance of Earth and Spirit, Culture Unplugged. Retrieved May 20, 2025.
The documentary features the couple's construction of the first permitted bamboo house in the United States, highlighting bamboo as a sustainable building material. It also includes segments filmed in Bhutan and the Himalayas, where the couple explore spiritual traditions and their connection to nature. The film presents their philosophy of “embodied spirituality” as a means to live harmoniously with the Earth.
The soundtrack for the film, also titled The Dance of Earth & Spirit, features original music by Kutira and Raphael. The compositions blend Hawaiian, African, Tibetan, and Native American influences and are intended to support contemplative and healing experiences. The album was released by Kahua Records and is available on various digital platforms.The Dance of Earth & Spirit, Bandcamp. Retrieved May 20, 2025.The Dance of Earth & Spirit, Qobuz. Retrieved May 20, 2025. |
Draft:Kutira | Books | Books
Kutira is the author of The Lightness of Body and Being, a guide to integrating spirituality, sustainability, and body awareness. |
Draft:Kutira | Legacy | Legacy
Kutira's work has been featured in spiritual gatherings, wellness retreats, and eco-tourism platforms worldwide. Her music, teachings, and activism continue to influence those seeking an integrated path of personal and planetary transformation. |
Draft:Kutira | External Links | External Links
Kahua Institute – Founders Story
Kahua Records – Official Website
Raphael & Kutira on Bandcamp
Maui Eco Retreat – TripAdvisor Reviews
The Lightness of Body and Being – Amazon |
Draft:Kutira | References | References |
Draft:Kutira | Table of Content | AfC submission/draft, Early Life and Background, Musical Career, Spiritual and Eco-Activism, Bhutan Connection, Discography, Documentary, Books, Legacy, External Links, References |
Category:Sportspeople from Volta Region | [[Category:Ghanaian sportspeople by region | Volta
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Category:Sportspeople from Volta Region | Table of Content | [[Category:Ghanaian sportspeople by region |
File:Gordon Ramsay's Secret Service.jpg | Summary | Summary |
File:Gordon Ramsay's Secret Service.jpg | Licensing | Licensing |
File:Gordon Ramsay's Secret Service.jpg | Table of Content | Summary, Licensing |
Atanasy Sheptycky | # | redirect Athanasius Szeptycki |
Atanasy Sheptycky | Table of Content | # |
Draft:Soldier Personal Protection Project | AFC submission |
The Soldier Personal Protection Equipment (SPPE) project is a capability enhancement initiative by the New Zealand Defence Force (NZDF) to provide modernised personal protection and load carriage systems for operational personnel. The project delivers scalable protection solutions optimised for low- to medium-threat, non-blast environments, with a focus on comfort, modularity, and interoperability with NZDF communication and battlefield systems.
thumb|A screenshot of the announcement of SSPE in the NZ Army News issue April 2024 |
Draft:Soldier Personal Protection Project | Overview | Overview
The SPPE suite includes:
The SPPE suite includes:
TBAS Plate Carrier: A lightweight, scalable torso protection system compliant with NIJ Level III ballistic standards, designed for improved comfort and mobility.
OPS-CORE High-Cut Ballistic Helmet: Provides Level III ballistic protection with enhanced compatibility for hearing protection and communications systems.
PELTOR Level 5 Hearing Protection: Offers advanced auditory protection and situational awareness in operational environments.
Load Carriage System: Comprises modular harnesses and chest webbing with Multicam pouches fully replacing legacy Coyote Tan variants across the force.
All equipment is individually sized and issued as a whole-of-service loan. A non-ballistic training plate set is included for use during instruction and exercises. Equipment is issued packaged in a large black roller bag. |
Draft:Soldier Personal Protection Project | NEA Programme Integration | NEA Programme Integration
The SPPE system supports interoperability with the NZDF's Network Enabled Army (NEA) programme. As part of this integration, OPS-CORE AMP communication headsets will be issued to designated units alongside SPPE rollout. These headsets enhance situational awareness and are tailored to NEA communications requirements. |
Draft:Soldier Personal Protection Project | Delivery Phases | Delivery Phases
The SPPE will be introduced in two tranches:
Tranche 1 was accepted by the SPPE project team in July 2024, with initial distribution planned according to Land Component Command priorities.
Tranche 2 is scheduled for direct delivery to remaining personnel by mid-2025. |
Draft:Soldier Personal Protection Project | Capability Scope and Retained Systems | Capability Scope and Retained Systems
The SPPE provides Level III ballistic protection suited to low- to medium-threat, non-blast environments, offering a lighter and more ergonomic alternative to legacy systems. It does not replace the current TYR EPIC Body Armour or P4 Viper full-cut helmet, which provide Level IV ballistic and blast protection and will continue to be used in high-threat operational environments. |
Draft:Soldier Personal Protection Project | References | References |
Draft:Soldier Personal Protection Project | Table of Content | AFC submission, Overview, NEA Programme Integration, Delivery Phases, Capability Scope and Retained Systems, References |
Merrily We Roll Along (DuPont Show of the Week) | Short description | "Merrily We Roll Along" is the sixth episode of the first season of the US anthology series The DuPont Show of the Week. The episode was directed by Robert L. Bendick, written by Philip H. Reisman Jr., and hosted by Groucho Marx. It originally aired on NBC on October 22, 1961.
The episode popularized the metaphor of "America's love affair with the automobile" and has attracted attention from historians for its role in justifying car-centric urban planning in the United States.
When the episode was made, DuPont held a 23% share in General Motors. |
Merrily We Roll Along (DuPont Show of the Week) | Synopsis | Synopsis
The episode opens with Marx and a live horse on a sound stage set to look like a stable. Marx then narrates archival footage demonstrating the displacement of the horse-drawn carriage, early automobile ordinances, the development of automobile racing, the use of automobiles in World War I, the rise of the Model T, and the junking of streetcars to make room for more automobiles. Throughout the episode, Marx returns to the metaphor of a "love affair" between US men and automobiles: he describes the rise of automobiles in the United States as a "Great American romance between a man and his car"; when communities enforced speed limits, then "the motor car was being treated like the new girl in town: after the initial curiosity, hostility set in." Marx concludes, "we don't always know how to get along with her, but we certainly don't know how to get along without her." The episode ends with aerial footage of a freeway interchange. |
Merrily We Roll Along (DuPont Show of the Week) | Analysis | Analysis
A brief review in the New York Times described the episode as "primarily an affectionate report on the motor car". Transit historian Peter D. Norton described it as "an hour-long defense of all things automotive" that obscured the contentious process by which the automobile came to dominate American streets in the first half of the 20th century. According to Norton, the episode's "love affair" narrative functioned as a counterpoint to urbanists such as Lewis Mumford and Jane Jacobs who criticized the car-centric reworking of US cities. (Jacobs's Death and Life of Great American Cities had been published two weeks before the episode aired.) |
Merrily We Roll Along (DuPont Show of the Week) | References | References |
Merrily We Roll Along (DuPont Show of the Week) | See also | See also
Highway lobby |
Merrily We Roll Along (DuPont Show of the Week) | External links | External links
Category:1961 American television episodes
Category:Car ownership |
Merrily We Roll Along (DuPont Show of the Week) | Table of Content | Short description, Synopsis, Analysis, References, See also, External links |
Draft:SPOOK (Artist) | AFC submission |
SPOOK (musician)
SPOOK is an American electronic music producer and recording artist known for his dark, cinematic blend of phonk, wave, and bass music. Based in Texas, SPOOK emerged in 2025 with a distinctive sound characterized by haunting atmospheres, aggressive 808s, and experimental sound design. His music bridges the nostalgic grit of Memphis phonk with futuristic textures and moody vocal samples.
Career
SPOOK began releasing music under the NEODRIFT RECORDS label in early 2025. His breakout track, "Murda", showcases his signature style—layering eerie melodies over distorted basslines and vintage vocal cuts. Since his debut, SPOOK has quickly gained traction in the underground music community and has become recognized for his contributions to the evolving phonk genre.
In addition to his work as a producer, SPOOK serves as an A&R (Artists and Repertoire) representative for the Arcane Wave Collective, an independent label established in 2024 by founder Oliiver. The collective focuses on promoting underground genres such as phonk, wave, Memphis, and electro-clash, providing a platform for emerging artists in these scenes.
Musical Style
SPOOK’s sound is rooted in Memphis-inspired phonk but often incorporates elements of wave, cybertrap, and experimental electronica. His tracks typically feature chopped vocals, cinematic synth work, and heavy sub-bass, often designed for late-night driving, gaming, or intense focus environments.
Streaming Presence
As of May 2025, SPOOK has over 40,000 monthly listeners on Spotify, with his catalog rapidly expanding and attracting global listeners from the U.S., Germany, Russia, and Brazil. He has also amassed almost 1 million views on the platform in just 4 months.
Discography (Selected)
"Tec-9" – 2025
"Westside" – 2025
"Hood Check" – 2025
External Links
Spotify
Apple Music
SoundCloud
Instagram
References
SPOOK on SoundCloud
SPOOK on Spotify
SPOOK on Instagram
Arcane Wave Collective on Instagram
Categories
American electronic musicians
Phonk musicians
Musicians from Texas
Living people
21st-century American musicians
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Draft:SPOOK (Artist) | References | References |
Draft:SPOOK (Artist) | Table of Content | AFC submission, References |
Category:Algerian sportspeople by province | [[Category:Algerian people by province |
Algeria |
Category:Algerian sportspeople by province | Table of Content | [[Category:Algerian people by province |
Category:Sportspeople from Algiers Province | [[Category:Algerian sportspeople by province | Algiers
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Category:Sportspeople from Algiers Province | Table of Content | [[Category:Algerian sportspeople by province |
Category:1961 disestablishments in New Hampshire | DisestcatUSstate | |
Category:1961 disestablishments in New Hampshire | Table of Content | DisestcatUSstate |
File:Poster- case 137 big.jpg | Summary | Summary |
File:Poster- case 137 big.jpg | Licensing | Licensing |
File:Poster- case 137 big.jpg | Table of Content | Summary, Licensing |
Draft:Head - Commercial & Contracts | AfC submission | Head - Commercial & Contracts in aviation business is a person responsible for all commercial and contractual matters cutting accross airline functions. This role would typically include aircraft leasing (dry, wet, damp leasing) and aircraft acquisition, network & fleet expansion, fleet maintenance contracts like (Power by Hour contracts with OEMs, Component Support programs etc.), global ground handling, MRO, fuel sourcing, fleet Insurance, flight ops contracts like ATO (ab-initio and recurrent trainings for pilots) etc.
The Head - Commercial & Contracts for an airline is the commercial face of the airline and is responsible to identify and evaluate credible partners for various kinds of business needs of an airline, setup competitive and transparent bidding process, evaluate business cases, lead complex techno-commercial negotiations and securing organizational interests in global contracting. It's a key business role optimizing revenue and costs for the airline. |
Draft:Head - Commercial & Contracts | References | References |
Draft:Head - Commercial & Contracts | Table of Content | AfC submission, References |
File:Regina (Dino Crisis).png | Orphaned non-free revisions | |
File:Regina (Dino Crisis).png | Summary | Summary |
File:Regina (Dino Crisis).png | Licensing | Licensing |
File:Regina (Dino Crisis).png | Table of Content | Orphaned non-free revisions, Summary, Licensing |
Category:Sportspeople from Aïn Témouchent Province | [[Category:Algerian sportspeople by province | Aïn Témouchent
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Category:Sportspeople from Aïn Témouchent Province | Table of Content | [[Category:Algerian sportspeople by province |
Leptosema uniflorum | Short description | Leptosema uniflorum is a species of flowering plant in the family Fabaceae and is endemic to the north of the Northern Territory. It is a prostrate or low-growing perennial shrub or subshrub with compressed or flat stems and branches, leaves reduced to narrowly egg-shaped scales, dark red flowers, and spindle-shaped, beaked pods. |
Leptosema uniflorum | Description | Description
Leptosema uniflorum is a prostrate or low-growing shrub or subshrub that typically grows up to wide, its stems and branches compressed or flat cladodes wide. Its adult leaves are reduced to narrowly egg-shaped scales about long, but that fall off as they mature. The flowers are resupinate, arranged singly along the cladodes, each flower on a pedicel long. The sepals are leathery, long and there are ten stamens. The petals are dark red and mostly shorter than the sepals, the standard petal about long and broad, the wings about long and wide and the keel pouch-like, long and wide. The ovary has about 17 ovules. Flowering occurs from April to July, and the pods are spindle-shaped and beaked, long and wide containing a kidney-shaped, yellowish-brown seed about long. |
Leptosema uniflorum | Taxonomy | Taxonomy
This species was first formally described in 1864 by George Bentham from an unpublished description of Robert Brown, who gave it the name Brachysema uniflorum in his Flora Australiensis from specimens collected between by Brown on "islands of the Gulf of Carpentaria. In 1999, Michael Crisp transferred the species to Leptosema as L. uniflorum in Australian Systematic Botany. The specific epithet (uniflorum) means 'one-flowered'. |
Leptosema uniflorum | Distribution and habitat | Distribution and habitat
Leptosema uniflorum grows in sand over sandstone or laterite in heath or woodland in Arnhem Land and offshore islands including Melville Island. |
Leptosema uniflorum | Conservation status | Conservation status
Leptosema uniflorum is listed as of "least concern" under the Northern Territory ''Territory Parks and Wildlife Conservation Act. |
Leptosema uniflorum | References | References
Category:Fabales of Australia
Category:Flora of Western Australia
uniflorum
Category:Plants described in 1864
Category:Taxa named by George Bentham |
Leptosema uniflorum | Table of Content | Short description, Description, Taxonomy, Distribution and habitat, Conservation status, References |
John Gifford (pastor) | Short description | John Gifford (died 1655) was an English nonconformist pastor of a Baptist church in Bedford, England.
He was a predecessor of and a spiritual counsellor to John Bunyan, the author of the Christian allegory The Pilgrim's Progress (that features a character Evangelist that is portrayed after Gifford). Gifford's exact birth date is unknown, though it is estimated by historians to be somewhere in the late-1500s or early-1600s. Gifford served as a Royalist army officer, and later converted to Christianity after a period of personal crisis. Following his conversion, he became the pastor of the free church in Bedford. |
John Gifford (pastor) | References | References
Category:1655 deaths
Category:17th-century Calvinist and Reformed theologians
Category:17th-century Christian clergy
Category:17th-century English Puritans
Category:Anglican saints
Category:English Baptist theologians
Category:Calvinist and Reformed poets
Category:English Baptist ministers
Category:English Calvinist and Reformed theologians
Category:English Christian religious leaders
Category:English evangelicals
Category:People from Bedford
Category:People from the Borough of Bedford |
John Gifford (pastor) | Table of Content | Short description, References |
Category:Sportspeople from Aïn Defla Province | [[Category:Algerian sportspeople by province | Ain Defla
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Category:Sportspeople from Aïn Defla Province | Table of Content | [[Category:Algerian sportspeople by province |
Category:Sportspeople from Bouïra Province | [[Category:Algerian sportspeople by province | Bouira
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Category:Sportspeople from Bouïra Province | Table of Content | [[Category:Algerian sportspeople by province |
Category:Sportspeople from Bordj Bou Arréridj Province | [[Category:Algerian sportspeople by province | Bordj Bou Arréridj
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Category:Sportspeople from Bordj Bou Arréridj Province | Table of Content | [[Category:Algerian sportspeople by province |
File:Homebound (2025 film).jpg | Orphaned non-free revisions | |
File:Homebound (2025 film).jpg | Summary | Summary |
File:Homebound (2025 film).jpg | Licensing | Licensing
Category:Film posters for Hindi-language films |
File:Homebound (2025 film).jpg | Table of Content | Orphaned non-free revisions, Summary, Licensing |
Category:Sportspeople from Blida Province | [[Category:Algerian sportspeople by province | Blida
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Category:Sportspeople from Blida Province | Table of Content | [[Category:Algerian sportspeople by province |
Reflection (philosophy) | Multiple issues | Reflection means a form of thoughtful and comparative thinking. Different types of reflection can be distinguished.
On the one hand, there is self-reflection, i.e. thinking about oneself or one's own behavior. The corresponding verb is reflect and stands for to ponder, think through or contemplate.
In philosophy, there have also been subject-specific uses of the concept since the 17th century, which are based on this concept and emphasize different aspects. For example, reflection on social relations or the use of language.
The central concern is the distinction between perception aimed at external objects and the kind of mental activity that reflects on the acts of thinking and representation themselves (abstraction). |
Reflection (philosophy) | Ancient and modern foundations | Ancient and modern foundations
A “knowledge of knowledge” (ἐπιστήμης ἐπιστήμη, Episteme) is already mentioned by Plato (Charmides 171c), Aristotle calls it the “thinking of thinking” in the context of a discussion of Eudaimonia, which for him arises from intellectual activity in general:
“now if he who sees perceives that he sees, and hears that he hears, and as one who walks perceives that he walks, and if in everything else there is likewise a perception that we are active, so that we thus perceive that we perceive, and think that we think: and that we perceive and think is a sign to us that we are (...)”.Aristoteles: Nicomachean Ethics IX 9, 1170a28ff.; cf. also with Posterior Analytics 87b and De Anima 429a–433a.
Finally, the return of the spirit to itself, epistrophé in Greek, becomes a central concept in Neoplatonism, especially in Proclus. In the Middle Ages, epistrophé was initially translated as reditio, return, or conversio, conversion. However, Thomas Aquinas also used reflexio.Thomas Aquinas, De veritate I 9.
Following Descartes' mirror metaphors, numerous controversial theories of reflection emerged. Nevertheless, 'the definition of Leibniz — La réflexion n'est autre chose qu'une attention à ce qui est en nous'Leibniz, Nouveaux Essais, Préf. (Darmstadt 1959, XVI). (”Reflection is nothing but attention to what is within us“) would likely have been accepted as a common view within the Cartesian tradition up to Husserl. These foundations gave rise to distinctions that increasingly differentiated “reflection” from the prevailing psychological notion of introspection. |
Reflection (philosophy) | John Locke | John Locke
After reflection in English and réflexion in French had become established as colloquial terms in the 17th century, John Locke's treatment of reflection in his An Essay Concerning Human Understanding (1690) became decisive for further philosophical debates on the subject. Locke distinguishes between the perception of external objects and the perception of processes in our own souls such as “perceiving, thinking, doubting, believing, reasoning, knowing, willing”, including the associated feelings of “satisfaction or dissatisfaction”:
And such are perception, thinking, doubting, believing, reasoning, knowing, willing, and all the different actings of our own minds;—which we being conscious of, and observing in ourselves, do from these receive into our understandings as distinct ideas as we do from bodies affecting our senses. This source of ideas every man has wholly in himself; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called INTERNAL SENSE. But as I call the other Sensation, so I call this REFLECTION, the ideas it affords being such only as the mind gets by reflecting on its own operations within itself.
It remains unclear whether reflection should be seen as dependent on external perception or as an independent source of knowledge, since Locke — drawing on Descartes, who, admittedly, did not yet use the term 'reflection' — also asserts the latter. |
Reflection (philosophy) | The concept of reflection in the Enlightenment | The concept of reflection in the Enlightenment
For Immanuel Kant and his transcendental philosophy, reflection was an essential means of cognition and konwledge, emphasizing the role of the associated concepts and their necessary distinction, cf. → critical philosophy. By tracing these activities back to the thinker's own ego, he also named them with his own ‘concepts of reflection’ (Reflexionsbegriffen), namely unity and difference, attunement and conflict, the inner and the outer, matter and form (CPR B 316 ff.). Reference should also be made here to the amphiboly of concepts of reflection (CPR B 326).
The idea that reflection means a loss of immediacy is first found in François Fénelon and was propagated above all by Jean-Jacques Rousseau: “The state of reflection is a state against Nature.” A well-known literary treatment of this theme is Heinrich von Kleist's Über das Marionettentheater, which states:
“We see that to the extent that reflection becomes darker and weaker in the organic world, grace emerges ever more radiant and dominant.”
Johann Gottfried Herder pointed out that reflection is dependent on language: only language makes it possible to capture individual moments in an “ocean of sensations” on which the mind can reflect. As people drew on what they had already achieved in the past, which they expanded and improved, Herder ultimately saw spiritual history (Geistesgeschichte) as a “supra-individual context of reflection”. |
Reflection (philosophy) | Kant and German idealism | Kant and German idealism
Immanuel Kant deals with the concepts of reflection of his predecessors in an appendix to the transcendental analytic of the Critique of Pure Reason. Here he speaks of amphiboly, i.e. the ambiguity of these concepts of reflection, since they either “abstract from all conditions of contemplation (...) so, of course, nothing remains for us in the mere concept but the interior in general” (B 339, 341); or the concepts of understanding are completely “sensibilized”, so that one can only determine their difference and their contradiction. The former was Leibniz's mistake, the latter Locke's (B 327). He therefore calls for a transcendental reflection, through which it must first be determined whether concepts “are compared with one another as belonging to pure understanding or to sensory perception” (B 317) - he calls it transcendental, because it “identifies the subjective conditions under which we can arrive at concepts” and “does not have to do with the objects themselves” from which the concepts are to be obtained (B 316).
In his Wissenschaftslehre of 1794, Johann Gottlieb Fichte distinguishes between “reflection” and ‘striving’ as the two fundamental activities of the “absolute I”. At a first stage, they bring about the “I-ness” as an “activity that goes back into itself and determines itself”. Through further “free reflection”, what is initially still connected is separated and “absorbed into a new form, the form of knowledge or consciousness” whereby reflection becomes the “being for itself of knowledge”, which, however, can never fully realize its ground, namely its freedom and unity. The “essential basic law of reflection” is that knowledge always retains the form of “that and that”, which leads to the fact that “reflection on reflection” always makes “the world appear in a new form”. The connection between reflection and immediacy is accessible in love, which for Fichte is defined as the “reflection that purely destroys itself in God”.
For Friedrich Wilhelm Joseph Schelling, the “sphere of reflection and separation” is characteristic of man, but at the same time signifies “a spiritual illness”. However, since this determines modern consciousness primarily through Christianity as a “separation of the infinite and the finite”, it must be dealt with. Schelling undertakes this in the System of Transcendental Idealism (1800), in which “free reflection” is given the task of bringing the ego to an awareness of itself as standing opposite the mere organism. Reflection is “analytical”, but refers to a prior “synthetic intuition” in which the contemplating and the contemplated are identical.
Schelling criticizes Fichte for never escaping "the circle of consciousness" with his positing of the I through the I, thus failing to reach the independently given objects of nature. However, it is difficult to spare Schelling himself from this same reproach.
Georg Wilhelm Friedrich Hegel defines modern philosophy in an essay from 1802 as the "philosophy of reflection of subjectivity," but criticizes that in the works of his predecessors, the separation between finite consciousness and an empty Absolute always remains. He developed his own conception of reflection in the Science of Logic (1812–1816) and in the Encyclopedia of the Philosophical Sciences (from 1816).
Hegel distinguishes between “being” as pure immediacy and ‘essence’, whose “own determination” is reflection. Reflection “posits” the identity of essence, thereby presupposing being on the one hand, but at the same time “positing” it itself. The “positing reflection” is therefore accompanied by an ‘external’ reflection that negates the posited being, precisely because it is posited by the reflection, whereby it is “the abolition of this positing of it” and “in negating it negates this negating of it”. Finally, the “determining reflection” shows that posited and external reflection are one, because the latter is nothing but the “immanent reflection of immediacy itself”. This results in identity, difference and contradiction as “reflection determinations”, whereby reflection “perishes” in the latter, in the double sense of the expression. The “infinite reflection” leads from “essence”, which has the character of a ‘substance’, to the purely subjective “concept” as the third stage of development of Hegel's logic. In the sphere of the concept, reflection, which until then had only constituted the “movement” from being to essence, “articulates” itself as judgment and resolution.
From this “reflection in general”, Hegel distinguishes the “reflection of consciousness”, which he developed in the Phenomenology of Spirit (1806), and the “more specific reflection of the understanding”, which discusses the conditions of perception from various points of view. Within the overall process of his philosophy, which describes the coming of the Absolute, he also identifies the being and consciousness of the individual human being as a “stage of reflection”. |
Reflection (philosophy) | Phenomenology and existentialism | Phenomenology and existentialism
According to Hegel, Jakob Friedrich Fries traced reflection back to “direct knowledge of reason” on the one hand, while on the other he defined it empirically as a faculty of “inner self-observation”. As a result, the tendency towards a “psychologistic” approach, in which reflection itself was treated as an empirical object, intensified. In contrast, Franz Brentano emphasized that “inner perception ... can never become inner observation”, but merely accompanies the observations. Edmund Husserl's phenomenology was based on this insight:
Husserl sees reflection as the “method of consciousness for the knowledge of consciousness in general”. Since for him only the contents of consciousness can be the subject of a strictly scientific philosophy, it thus has a “universal methodological function”. He formulates a gradual order of reflections, because the “reflections are again experiences and as such can become substrates of new reflections, and so in infinitum”, whereby the previously experienced facts are recorded in the “retention”. Finally, the “pure I” is thus visualized.
Husserl's phenomenological and existentialist successors criticized this “reduction to pure subjectivity”. Merleau-Ponty pointed out that, on the one hand, with this approach the world becomes so transparent to the ego that it is incomprehensible why Husserl took the detour via it at all; on the other hand, reflection always encounters a pre-reflective “impenetrability” (opacité) of the world. Reflection must examine and develop its possibilities in the face of this impenetrability:
“what is given is neither consciousness nor a pure being, but, as Kant himself has profoundly expressed it, experience, in other words the communication of a finite subject with an impenetrable being from which it emerges, but in which it nevertheless remains engaged.”
From this it follows: “Reflection is never able to elevate itself above all situations ... it is always given to itself experientially (erfahrungsmäßig)- in a Kantian sense of the word experience: it arises without itself knowing where from, it gives itself to me as given by nature.”
In Being and Nothingness, Jean-Paul Sartre describes the failure of reflection in its “double simultaneous effort to objectify and internalize”.
"Reflection remains a permanent possibility of the for-itself as an attempt to take over being. Through reflection, the for-itself, which loses itself outside itself, tries to remember itself in its being"
But “the turning back of being to itself can only make a distance appear between that which turns back and that to which the turning back takes place” - a split that “only makes the nothingness that separates consciousness from itself even deeper and more insurmountable”.
Sartre distinguishes between a total of three “processes of non-sense”: firstly, the non-sense of the “for-itself”, which loses itself ‘outside’, “with the to-itself and in the three temporal ecstasies” past, present and future; Secondly, the attempt to regain oneself, as just described; thirdly and finally, the nullification through “being-for-others”, which Sartre calls ‘impure’ or “complicit reflection”, because it pursues the impossible goal of “simultaneously being other and remaining itself”.
Karl Jaspers, referring to Kierkegaard, calls “existential self-reflection” “a medium that never closes to me”. On the one hand, “I search for myself” in it “as emerging from my judgment of myself”, a process that cannot be concluded in principle; on the other hand, although I am constantly uncovering new possibilities, I run the risk of destroying “every beginning of my actuality”. “Existence can only come to itself in the constant danger of the endlessness of its reflection”, in which it “dares to be boundlessly open.”
Martin Heidegger deals with the concept of reflection in Kant's Thesis about Being (1962). Kant's transcendental reflection is “reflection on the network of places in the place of being”, whereby thinking is in play “once as reflection and then as reflection of reflection”. The former provides “the horizon” in which “such things as positedness, oppositeness can be seen”, the latter “the procedure by which ... the being seen in the horizon of positedness is interpreted”. According to Heidegger, this is a dichotomy that is fundamental to “the entire history of Western thought”.
Paul Ricœur refers to Fichte and his reception in French philosophy when he describes reflection as the “reappropriation of our striving for existence”. What distinguishes the philosophy of reflection from the Cartesian philosophy of consciousness is that in it the ego is “neither given in a psychological evidence nor in an intellectual intuition”:
Reflection is the endeavor to reclaim the ego of the ‘ego cogito’ in the mirror of its objects, its works and finally its actions. |
Reflection (philosophy) | Communication theories and philosophy of language | Communication theories and philosophy of language
In the 20th century, the questions of reflection and reflexivity were raised anew through the formative influence of philosophy of science and philosophy of language, linguistics and structuralism. They are particularly pronounced in post-analytic philosophy (in its attempt to reintegrate empiricism and the semantics of reflection) as well as in communication theories, especially discourse and systems theories. In this communication paradigm, the new thematization is also reflected in the influence of Martin Heidegger (1889-1976) and Hans-Georg Gadamer (1900-2002).
In Herbert Schnädelbach's analysis, reflection is traditionally the thinking of thinking, which is generally useful and systematizable as philosophy and today, more precisely, as methodological-rational philosophy. The methodological systematization of ‘reflection’ makes it possible to transform the pre-analytical, mentalistic understanding of reflection in the discourse theories following Jürgen Habermas and Karl-Otto Apel as well as in the linguistic and post-analytical philosophies and to critically differentiate it there. The idea of mirroring is abandoned. Schnädelbach formulates the relationship between reflection and method at the beginning of his main work Reflexion und Diskurs (1977):
"Anyone who talks about philosophical questions of method exposes himself to the suspicion of talking about philosophy instead of philosophizing. However, if the discussion of methodological issues is part of philosophy, one can obviously only talk about philosophy in a philosophical way, and one must do so if one considers methodological issues to be relevant in philosophy. ... The philosophical tradition calls such a self-thematization of ways of thematizing (in an optical metaphor) reflection, and it explicates this above all in modern times - roughly speaking: from Descartes to Husserl - in mentalistic terms: as thinking of thinking (Denken des Denkens), Knowing of Knowing (Erkennen des Erkennens), consciousness of consciousness, etc. It links what is explicated in this way with the consciousness of consciousness. It links what is thus explicated with the task of a philosophical justification of philosophy, which in turn is to justify science and morality. Reflection thus becomes the medium of the self-justification of philosophy, i.e. the process of solving a problem that is itself reflexively structured. >Reflection< is therefore the most important concept of method in modern philosophy."
Here, reflection as justification - in the sense of reasons for validity of practical philosophy - goes beyond reflection as self-observation (this represents a demarcation from empiricist and system-theoretical theories). A third distinction to be made in Schnädelbach's theory of reflection is reflection as a clarification of concepts (analogous to his analytical separation of normative, descriptive and explicative discourses). With regard to reflection as the justification of actions, Jürgen Habermas emphasizes the communicative anchoring of reflection in the lecture series The Philosophical Discourse of Modernity (1983/84):
"Of course, ‘reflection’ is no longer a matter of the subject of knowledge referring to itself in an objectifying way. This pre-linguistic, unified reflection is replaced by the layering of discourse and action built into communicative action."
In Niklas Luhmann's systems theory, reflection refers to a certain form of self-reference of social systems, namely that in which the system bases its operations on the difference between system and umwelt. Self-reference serves autopoietic reproduction, i.e. the reproduction of the system from within itself; the orientation towards the difference between system and umwelt allows the system to choose conditioning by the environment itself, which can become relevant if the system as such is called into question. Luhmann formulated, also with regard to mental systems (with reference to Jurgen Ruesch/Gregory Bateson for undisputed standards of psychiatric theories):
“Any analysis of self-description or, in classical terminology, of ”reflection" will have to assume that the system remains operationally unreachable for itself and thus also opaque for its own operations. ... This may be the reason why the classical theories of self-reflection, be it of consciousness or of “spirit”, work with the schema determinate/indeterminate. ... In Hegel's theory, this becomes a problem through the dialectic of disciplined transitions."
Theories of reflection work in different ways and approaches with the paradox of a blind spot in every observation, Kant's refraining from himself, Martin Heidegger's insinuation, Hans-Georg Gadamer's already being-in-language or Jacques Derrida's deconstruction theorem; not least in order to grasp that which cannot be described, at least as “indeterminate”. Following Hegel, Theodor Adorno who continued to work most extensively on this issue, was prompted to develop a negative dialectic. In this theoretical position, reflection is the mental reference back to what thinking can and cannot think in thinking (or to what conversations and other communications can and cannot communicate in communication). |
Reflection (philosophy) | Siehe auch | Siehe auch
Five Ws
Gotthard Günther
Contemplation
Self-consciousness
Self-knowledge
Navel gazing |
Reflection (philosophy) | Literature | Literature
Chronological
René Descartes: Discours de la méthode pour bien conduire sa raison et chercher la vérité dans les sciences. 1637 (deutsch: Abhandlung über die Methode des richtigen Vernunftgebrauchs und der wissenschaftlichen Wahrheitsforschung).
John Locke: An Essay concerning Humane Understanding. 1690 (deutsch: Ein Versuch über den menschlichen Verstand).
Georg Wilhelm Friedrich Hegel: Phänomenologie des Geistes. 1806/1807.
Edmund Husserl: Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie. Erstes Buch: Allgemeine Einführung in die reine Phänomenologie. Niemeyer, Halle (Saale) 1913.
Hans Wagner: Philosophie und Reflexion. München, Basel 1959. 3. Auflage. 1980, ISBN 3-497-00937-7.
Herbert Schnädelbach: Reflexion und Diskurs. Fragen einer Logik der Philosophie. Frankfurt am Main 1977, ISBN 3-518-06408-8.
Niklas Luhmann: Soziale Systeme. Grundriss einer allgemeinen Theorie. Frankfurt am Main 1984, ISBN 3-518-57684-4.
Lothar Zahn: Art. Reflexion. In: Joachim Ritter, Karlfried Gründer (Hrsg.): Historisches Wörterbuch der Philosophie. Band 8. Wissenschaftliche Buchgesellschaft, Darmstadt 1992, Sp. 396–405.
Andreas Arndt: Dialektik und Reflexion: Zur Rekonstruktion des Vernunftbegriffs. Meiner, Hamburg 1994, ISBN 3-7873-2329-5.
Johannes Heinrichs: Logik des Sozialen, Woraus Gesellschaft entsteht. München 2005, ISBN 954-449-199-6. |
Reflection (philosophy) | References | References
Category:Epistemology
Category:Philosophy of mind |
Reflection (philosophy) | Table of Content | Multiple issues, Ancient and modern foundations, John Locke, The concept of reflection in the Enlightenment, Kant and German idealism, Phenomenology and existentialism, Communication theories and philosophy of language, Siehe auch, Literature, References |
Clotilde von Wyss | [[File:Clotilde-von-wyss.jpg | thumb
Clotilde Rosalie Regina von Wyss (1871 – 7 November 1938) was a Swiss-born English school teacher, pedagogue, and nature educator. She was one of the founding members of the School Nature Study Union in 1903 and edited its journal until her death. |
Clotilde von Wyss | Life and work | Life and work
Von Wyss was born in Switzerland and after education in Zurich she studied at North London Collegiate School from 1884 to 1891. She went to Maria Grey College, Brondesbury and received a Cambridge Teachers' Certificate with distinction. She then taught at St. George's High School from 1894 to 1897 where one of her favorite students was Marie Stopes. While teaching, she also studied at Heriot-Watt College where she was influenced by Sir J. A. Thomson. She taught at biology from 1897 at the North London Collegiate School and in 1903 she joined the London Day Training College where she spent the next thirty years in using novel educational approaches to teach biology. Starting part-time under the vice principal Margaret Punnett, she taught biology, hygiene, nature study and art. She gave lessons on BBC which influenced science teachers. She helped found the School Nature Study Union in 1903 which began after Claude Hinscliff gave a call to teachers interested in nature education. Supporters of the Union included Lord Avebury, Patrick Geddes, J. Arthur Thomson, Lloyd Morgan, L.C. Miall and J.H. Cowham. Other teachers included Kate Hall and Lilian Clark. The union organized Saturday excursions for teachers to collect specimens to use in their teaching. Von Wyss became the editor of the School Nature Study Journal. In 1914 she was elected Fellow of the Linnean Society. She was also a member of the Hermetic Order of the Golden Dawn from 1897 with the German pseudonym Mehr Licht. She advised the Gaumont British Film Corporation in 1936 when they were making a film on the life of Formica rufa ants as part of the Secrets of Nature series.
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Clotilde von Wyss | References | References |
Clotilde von Wyss | External links | External links
The teaching of nature study (1927)
The World In Pictures (1914)
Category:1871 births
Category:1938 deaths
Category:English naturalists
Category:Outdoor educators |
Clotilde von Wyss | Table of Content | [[File:Clotilde-von-wyss.jpg, Life and work, References, External links |
Draft:Cockfighting in the United States | History | History
The American Anti-Slavery Society drew a connection between cockfighting and the culture that nourished slavery. Their documentary polemic published in 1839, American Slavery As It Is, stated, "The FAVORITE AMUSEMENTS of slaveholders, like the gladiatorial shows of Rome and the Bull Fights of Spain, reveal a public feeling insensible to suffering, and a degree of brutality in the highest degree revolting to every truly noble mind. One of their most common amusements is cock fighting. Mains of cocks, with twenty, thirty, and fifty cocks on each side, are fought for hundreds of dollars aside. The fowls are armed with steel spurs or gafts, about two inches long. These gafts are fastened upon the legs by sawing off the natural spur, leaving enough only of it to answer the purpose of a stock for the tube of the 'gafts,' which are so sharp that at a stroke the fowls thrust them through each other's necks and heads, and tear each other's bodies till one or both dies, then two others are brought forward for the amusement of the multitude assembled, and this barbarous pastime is often kept up for days in succession, hundreds and thousands gathering from a distance to witness it." A man who ran cockfights in Chicago in 1898 argued that it was a long American tradition and that both Andrew Jackson and Henry Clay had enjoyed in the sport. A document in the collected Papers of Andrew Jackson shows that in June 1809, Andrew Jackson, Thomas Claiborne (either this one or this one), Wm. P. Anderson, John Gray Blount, Samuel Hogg (possibly the Congressman or his same-named uncle), and William Terrell Lewis organized a "cocking ring" (cockfighting tournament) in Nashville, Tennessee, on Fourth of July weekend.Papers of AJ, p. 217–218 |
Draft:Cockfighting in the United States | References | References |
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