But taking the insight that people make non-rational decisions and applying that to the markets is really tough.
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Residents might not have fully realized it until Monday, but I think it reassured them to know that at the heart of their highly planned city was someplace entirely non-rational and non-Cartesian.
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For decades, any painting that expressed another possibility — particularly if it was visionary, non-rational and psychedelic — was regarded as eccentric, something to be ignored or suppressed, as made clear by The Forever Now: Contemporary Painting in an Atemporal World, curated by Laura Hoptman, at the Museum of Modern Art (December 210, 2014–April 5, 2015) and the shows of Wade Guyton and Frank Stella mounted by the Whitney Museum of American Art.
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The Nash equilibrium may also have non-rational consequences in sequential games because players may "threaten" each other with non-rational moves. For such games the subgame perfect Nash equilibrium may be more meaningful as a tool of analysis.
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That is, if the angle is an algebraic, but non-rational, number of degrees, the trigonometric functions all have transcendental values.
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Firstly, love is a basic emotion of the concupiscible appetite, which is a sensitive appetite that man has in common with non-rational animals.
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As λ→0, players become "completely non-rational", and play each strategy with equal probability. As λ→∞, players become "perfectly rational", and play approaches a Nash equilibrium.
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He argues that there may be some difference between what a purely rational agent would choose and what a patient actually chooses, the difference being the result of non-rational idiosyncrasies. Although a Kantian physician ought not to lie to or coerce a patient, Hinkley suggests that some form of paternalism—such as through withholding information which may prompt a non-rational response—could be acceptable.Engelhardt 2011, pp. 12–13.
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Other researchers, however, ascribe it to non-rational process such as mimicry, fear and greed contagion. "Contrarians" or contrarian investors are those who deliberately choose to invest or speculate counter to the "herd".
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If c is a non rational number, the curve is not periodic. The table (second diagram) shows the floor plans of Clelia curves. The lower four curves are spherical spirals. The upper four are polar orbits.
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Ethics, for Hare, is thus ultimately a matter of non-rational choice and commitment.Kerner, The Revolution in Ethical Theory, p. 193. Many of Hare's critics object that reason does and should play a larger role in ethics than he recognizes.
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Then the struggle for coherence. Not a coherence of illusion but one of time and space—of form. The mode of attack is improvisational, multileveled, and non-rational. The resulting structures may seem complete, but they contain a hint of another stage.
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As a result, Maistre argued that the legitimacy of government must be based on compelling, but non-rational grounds which its subjects must not be allowed to question.Lebrun, Richard A. (1969). "Joseph de Maistre, Cassandra of Science," French Historical Studies, Vol. 6, No. 2, pp. 214–231.
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Informally, this is often paraphrased as "Science progresses one funeral at a time". Planck's quote has been used by Thomas Kuhn, Paul Feyerabend and others to argue that scientific revolutions are non-rational, rather than spreading through "mere force of truth and fact".T. Kuhn. The Structure of Scientific Revolutions.
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Superstition has been described as the non-rational establishment of cause and effect. Religion is more complex and is often composed of social institutions and has a moral aspect. Some religions may include superstitions or make use of magical thinking. Adherents of one religion sometimes think of other religions as superstition.
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Otto's most famous work, The Idea of the Holy, was first published in German in 1917 as Das Heilige - Über das Irrationale in der Idee des Göttlichen und sein Verhältnis zum Rationalen. It was one of the most successful German theological books of the 20th century, has never gone out of print, and is now available in about 20 languages. The first English translation was published in 1923 under the title The Idea of the Holy: An Inquiry into the Non-Rational Factor in the Idea of the Divine and its Relation to the Rational. Otto felt people should first do serious rational study of God, before turning to the non-rational element of God as he did in this book.
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She showed that an argument could be valid and ground-consequent even if its propositions were generated via physical cause and effect by non- rational factors.The Socratic Digest, No. 4 (1948) Similar to Anscombe, Richard Carrier and John Beversluis have written extensive objections to the argument from reason on the untenability of its first postulate.
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Journal of Counseling and Development; Feb 1989, Vol. 67, p332-335 who questioned Ellis' understanding of the domain of religion, and the field of Transpersonal Psychology; and WalshWalsh, Roger. Psychological Chauvinism and Nuclear Holocaust: A response to Albert Ellis and Defense of Non-Rational Emotive Therapies. Journal of Counseling and Development; Feb 1989, Vol.
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In S. Littlejohn, & K. Foss (Eds.), Encyclopedia of Communication Theory. (pp. 28–32). Thousand Oaks, CA: SAGE Publications, Inc. Jean-Jacques Rousseau explored an alternative conception of this freedom by framing it as a moral will. There was a bifurcation between the rational-utilitarian and non-rational-normative dimensions of action that Immanuel Kant addressed.
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These include mis-pricing and non-rational decision making. Behavioral finance affirms the fact that market prices did not appear to be fair. Traditional finance argues that investors' mistakes would not affect market prices because when prices deviate from fundamental value, rational investor would exploit the mispricing for their own profit. Even institutional investor exhibits the inefficiency.
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A new focus is to explain how organizations and individuals within organizations make economic and managerial decisions, particularly by investigating the non-rational, non-economic, and non- psychological factors. This movement produced what is known as the New Institutional Analysis.cf. Aranson, Peter H. (1998) The New Institutional Analysis of Politics Journal of Institutional and Theoretical Economics (JITE) / Zeitschrift für die gesamte Staatswissenschaft, Vol.
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A free-form geometry statement can be specified in a line starting with the string `vp`. Define points in parameter space of a curve or surface. `u` only is required for curve points, `u` and `v` for surface points and control points of non-rational trimming curves, and `u`, `v` and `w` (weight) for control points of rational trimming curves.
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They could then only identify spontaneous communicative actions within areas of apparently 'non- rational' action, art and love on the one hand or the charisma of the leader on the other, as having any value. According to Habermas, lifeworlds become colonised by steering media when four things happen: 1\. Traditional forms of life are dismantled. 2\. Social roles are sufficiently differentiated. 3\.
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But if every player prefers not to switch (or is indifferent between switching and not) then the strategy profile is a Nash equilibrium. Thus, each strategy in a Nash equilibrium is a best response to all other strategies in that equilibrium. The Nash equilibrium may sometimes appear non-rational in a third-person perspective. This is because a Nash equilibrium is not necessarily Pareto optimal.
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The bias intersects with other non-rational cognitive processes such as loss aversion, existence bias, endowment effect, longevity, mere exposure, and regret avoidance. Experimental evidence for the detection of status quo bias is seen through the use of the reversal test. A vast amount of experimental and field examples exist. Behaviour in regard to retirement plans, health, and ethical choices show evidence of the status quo bias.
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Rational strategies include accepting the reality of injustice, trying to prevent injustice or provide restitution, and accepting one's own limitations. Non-rational strategies include denial, withdrawal, and reinterpretation of the event. There are a few modes of reinterpretation that could make an event fit the belief in a just world. One can reinterpret the outcome, the cause, and/or the character of the victim.
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Najih Salhab studied jurisprudence from many Sheikhs (Salafi and Ash'ari), he acquired a knowledge of the Islamic disciplines of the Qur'an and the Hadith. He also studied theology (kalam), and Sufism. Then he turned to Mu'tazilah school of thought. After that, Salhab was known for his stand as a Mu'tazili scholar against non-rational acts which done by the name if Islam, such as Apostasy and stoning to death.
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Cooley's Social Process (1918) emphasized the non-rational, tentative nature of social organization and the significance of social competition. Social Process was an essay-based work that expressed Cooley's social theories. It was more philosophical than sociological. He interpreted modern difficulties as the clash of primary group values (love, ambition, loyalty) and institutional values (impersonal ideologies such as progress or Protestantism) (See also The Protestant Ethic and the Spirit of Capitalism).
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The original version of Miracles contained a different version of chapter 3 entitled "The Self-Contradiction of the Naturalist". In it, Lewis made the same argument but referred to atomic motions in the brain as "irrational". In a Socratic Club debate, G. E. M. Anscombe criticized this, prompting Lewis to revise the chapter. The revised chapter presents a more detailed elucidation of the argument and distinguishes between "non-rational" and "irrational" processes.
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The theologian Rudolf Otto (1869–1937) focused on religious experience, more specifically moments that he called numinous which means "Wholly Other". He described it as mysterium tremendum (terrifying mystery) and mysterium fascinans (awe inspiring, fascinating mystery). He saw religion as emerging from these experiences. He asserted that these experiences arise from a special, non-rational faculty of the human mind, largely unrelated to other faculties, so religion cannot be reduced to culture or society.
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Callan, p. 21 El Señor Presidente uses surrealistic techniques and reflects Asturias' notion that Indian's non- rational awareness of reality is an expression of subconscious forces. Although the author never specifies where the novel takes place, it is clear that the plot is influenced by Guatemalan president, and well-known dictator, Manuel Estrada Cabrera's rule. Asturias's novel examines how evil spreads downward from a powerful political leader, into the streets and homes of the citizens.
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Eaton 2004, pp. 40–41. Jeremy Sugarman has argued that Kant's formulation of autonomy requires that patients are never used merely for the benefit of society, but are always treated as rational people with their own goals.Sugarman 2010, p. 44. Aaron E. Hinkley notes that a Kantian account of autonomy requires respect for choices that are arrived at rationally, not for choices which are arrived at by idiosyncratic or non-rational means.
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However, this negative connotation has to be revised when applied to agent communities. The set of signs used in computational trust and reputations models are usually out of the ethical discussion, differently from the signs used in human societies, like skin color or gender. Most of the literature in cognitive and social sciences claims that humans exhibit non-rational, biased behavior with respect to trust. Recently biased human trust models have been designed, analyzed and validated against empirical data.
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Irrationalism is a philosophical movement that emerged in the early 19th century, emphasizing the non-rational dimension of human life. As they reject logic, irrationalists argue that instinct and feelings are superior to the reason in the research of knowledge. Ontological irrationalism, a position adopted by Arthur Schopenhauer, describes the world as not organized in a rational way. Since humans are born as bodies-manifestations of an irrational striving for meaning, they are vulnerable to pain and suffering.
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This method is easily applicable even for systems with delays and other non- rational transfer functions, which may appear difficult to analyze by means of other methods. Stability is determined by looking at the number of encirclements of the point at (−1,0). The range of gains over which the system will be stable can be determined by looking at crossings of the real axis. The Nyquist plot can provide some information about the shape of the transfer function.
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The idea of the holy; an inquiry into the non- rational factor in the idea of the divine and its relation to the rational [Harvey, J.W., trans.]. New York: Oxford University Press, 1950 ed. Originally published in German as Das Heilige (1917). The images projected in Paleolithic tents would have offered an early gateway to the concept of an alternative realm, a glimpse of an "other", that initiated a belief in something that was not seen moment to moment.
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This sense of emotional wonder appears evident at the root of all religious experiences. Through this emotional wonder, we suspend our rational mind for non-rational possibilities. The Idea of the Holy also set out a paradigm for the study of religion that focuses on the need to realize the religious as a non-reducible, original category in its own right. This paradigm was under much attack between approximately 1950 and 1990 but has made a strong comeback since then.
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Emotions can drive prices up and down, people are generally not as rational as they think, and the reasons for buying and selling are generally accepted. Behaviorists argue that investors often behave irrationally when making investment decisions thereby incorrectly pricing securities, which causes market inefficiencies, which, in turn, are opportunities to make money.Sergey Perminov, Trendocracy and Stock Market Manipulations (2008, ). However, the whole notion of EMH is that these non-rational reactions to information cancel out, leaving the prices of stocks rationally determined.
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Rather, they would be conveyed in a "concealed mode" and via "paradoxes". (Due to their value, these teachings should not become accessible to those "of bad character" and due to their depth they should not be made available to those "not schooled in the ways of analysis".) This mode of the transmission was nevertheless based on consistent rules and principles such that those "equipped with the keys" would be able to unlock their meaning; to others they would appear as non-rational or fantastic.
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As mentioned above, epistemologists draw a distinction between what can be known a priori (independently of experience) and what can only be known a posteriori (through experience). Much of what we call a priori knowledge is thought to be attained through reason alone, as featured prominently in rationalism. This might also include a non-rational faculty of intuition, as defended by proponents of innatism. In contrast, a posteriori knowledge is derived entirely through experience or as a result of experience, as emphasized in empiricism.
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A couple red cut-paper shades falling from the top side and cadenced swirls and rehashed plans in red, white and dark wrapping around the upper display dividers try to fill your fringe vision. Being a spot overpowered is an essential for a heavenly reaction, and this is feasibly an impact on Shengzhong. A combo of dread and interest frequently fabricated by reiteration and scale regularly are hung out with the eminent. They set up an environment of secret and open the brain to non rational methodologies.
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They are neither non-rational, as Weber classified them, nor immediately-known value-rational actions, as other philosophers classify them, undertaken without regard to existing means. Where Parsons and Habermas concluded that culturally accredited institutions legitimize value-rational ends, Dewey concluded that they are often contaminated instrumental valuations—flawed inductive generalizations—that should be reconstructed rather than treated as moral affirmations of rational action. Dewey's challenge to Weber's separation between instrumental and value-rational action remains unanswered. The distinction persists in both common sense and scholarly explanations of human behavior.
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The Christian and non-Christian have different presuppositions, but, according to Van Til, only the Christian's presuppositions allow for the possibility of human rationality or intelligible experience. By rejecting an absolutely rational God that determines whatsoever comes to pass and presupposing that some non-rational force ultimately determines the nature of the universe, the non-Christian cannot account for rationality. Van Til claims that non-Christian presuppositions reduce to absurdity and are self-defeating. Thus, non-Christians can reason, but they are being inconsistent with their presuppositions when they do so.
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The belief of dreams tying with religious themes in the Western worldview was not something that was naturally intuitive. By having belief in these things, the Western culture would open their minds to a non-rational and imaginative force that opens up people's mind to understanding realism with evil and how one can have hope over it. Pursuing dreams does not require God or gods and is why the Western culture receives this practice openly among their religious views and lifestyles. There has been debate among researchers as to whether researching dreams is worthwhile.
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A growing literature on the significance of affect in politics finds that affective states play a role in public voting behavior that can be both beneficial and biasing. Affect here refers to the experience of emotion or feeling, which is often described in contrast to cognition. This work largely follows from findings in psychology regarding the ways in which affective states are involved in human judgment and decision-making. Research in political science has traditionally ignored non-rational considerations in its theories of mass political behavior, but the incorporation of social psychology has become increasingly common.
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The 20th century Trappist monk and writer Thomas Merton was influenced by Buddhist meditation, particularly as found in Zen. He was a lifetime friend of Buddhist Thich Nhat Hanh, praised Chogyam Trungpa who founded Shambhala Buddhism in the United States and was also an acquaintance of the current Dalai Lama. His theology attempted to unify existentialism with the tenets of the Roman Catholic faith. As such he was also an advocate of the non-rational meditation of contemplative prayer, which he saw as a direct confrontation of finite and irrational man with his ground of being.
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Conscious human action, Mandel argues, is mainly non-arbitrary and practical, it has a certain "logic" to it even if people are not (yet) fully aware of this. The reality they face is ordered in basic ways, and therefore can be meaningfully understood. Masses of people might go into a "mad frenzy" sometimes that might be difficult to explain in rational terms, but this is the exception, not the rule. What is true is that a situation of chaos and disorder (when nothing in society seems to work properly anymore) can powerfully accentuate the irrational and non-rational aspects of human behaviour.
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Extensive and Normal form illustrations that show the difference between SPNE and other NE. The blue equilibrium is not subgame perfect because player two makes a non- credible threat at 2(2) to be unkind (U). The Nash equilibrium is a superset of the subgame perfect Nash equilibrium. The subgame perfect equilibrium in addition to the Nash equilibrium requires that the strategy also is a Nash equilibrium in every subgame of that game. This eliminates all non-credible threats, that is, strategies that contain non-rational moves in order to make the counter-player change their strategy.
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In financial economics, the no-trade theorem states that if # markets are in a state of efficient equilibrium # there are no noise traders or other non- rational interferences with prices # the structure by which traders or potential traders acquire information is itself common knowledge then even though some traders may possess private information, none of them will be in a position to profit from it. The assumptions are deliberately unrealistic, but the theorem may nonetheless be pertinent to debates over inside information. It was demonstrated by Paul Milgrom and Nancy Stokey in their 1982 paper, "Information, trade and common knowledge".
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Psychological Types () is a book by Carl Jung that was originally published in German by Rascher Verlag in 1921, and translated into English in 1971, becoming volume 6 of The Collected Works of C. G. Jung. In the book, Jung proposes four main functions of consciousness: two perceiving or non-rational functions (Sensation and Intuition), and two judging or rational functions (Thinking and Feeling). These functions are modified by two main attitude types: extraversion and introversion. Jung proposes that the dominant function, along with the dominant attitude, characterizes consciousness, while its opposite is repressed and characterizes the unconscious.
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Scholars draw a direct lineage of intellectual ambitions from the early to late Kantorowicz. In Frederick II ideas about the relation between the monarch and the state are proposed but only fulfilled in the Tudor legal doctrine Kantorowicz elaborates and interprets in The King's Two Bodies: that "a successful secular state" finds its basis in "an all-encompassing body politic housed in the monarch’s body." Kantorowicz also believed that the doctrines advocated by these jurists-cum- theologians were ultimately fictitious yet emotionally satisfying. He believed that any political theory is based not on truth but non-rational psychological power.
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In general, allegedly overly unrealistic assumptions are one of the most common criticisms towards neoclassical economics. It is fair to say that many (but not all) of these criticisms can only be directed towards a subset of the neoclassical models (for example, there are many neoclassical models where unregulated markets fail to achieve Pareto-optimality and there has recently been an increased interest in modeling non-rational decision making). Economists tend to focus on markets or aggregate outcomes instead of observing individual behavior. Neoclassical economists have argued that evolutionary or "market forces" tend to select naturally the most “fit“ actors.
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The Festival is held at the various indoors and outdoor exhibition spaces within the India Habitat Center complex. As a tribute to photographer Prabuddha Dasgupta, who died in 2012, the theme of the 2nd Delhi Photo Festival was chosen as "Grace", inspired by a talk he gave describe his Longing series during at the 1st edition of the festival in 2011, "I want to have a long string of images, held together by grace, because grace is that undefineable, non rational, non linear word that I am looking for…." . Based on theme, 41 photographs and 50 digital exhibits were chosen from over 2,349 worldwide submissions for the theme exhibition.
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Historian Taylor Branch implied that Clinton had requested changes to Branch's 2009 Clinton biography, The Clinton Tapes: Wrestling History with the President, regarding Clinton's revelation that the Lewinsky affair began because "I cracked; I just cracked." Branch writes that Clinton had felt "beleaguered, unappreciated, and open to a liaison with Lewinsky" following "the Democrats' loss of Congress in the November 1994 elections, the death of his mother the previous January, and the ongoing Whitewater investigation". Publicly, Clinton had previously blamed the affair on "a terrible moral error" and on anger at Republicans, stating, "if people have unresolved anger, it makes them do non- rational, destructive things".
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Mankind In Transition; A View of the Distant Past, the Present and the Far Future, Masefield Books, 1993. Technology (which Richta defines as "a material entity created by the application of mental and physical effort to nature in order to achieve some value") evolves in three stages: tools, machine, automation. This evolution, he says, follows two trends: The pre-technological period, in which all other animal species remain today - aside from some avian and primate species - was a non-rational period of the early prehistoric man. The emergence of technology, made possible by the development of the rational faculty, paved the way for the first stage: the tool.
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Rudolf Otto (1869–1937) was a German Protestant theologian and scholar of comparative religion. Otto's most famous work, The Idea of the Holy (published first in 1917 as Das Heilige), defines the concept of the holy as that which is numinous. Otto explained the numinous as a "non-rational, non-sensory experience or feeling whose primary and immediate object is outside the self." It is a mystery (Latin: mysterium tremendum) that is both fascinating (fascinans) and terrifying at the same time; A mystery that causes trembling and fascination, attempting to explain that inexpressible and perhaps supernatural emotional reaction of wonder drawing us to seemingly ordinary and/or religious experiences of grace.
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Rithambara has been widely noted to be the single most powerful voice behind the whipping up of anti-Muslim sentiments across the nation, in the run-ups to the demolition of Babri Masjid; there was an overwhelming sense of passion, urgency and spontaneity, oft-accompanied by dramatic physical posturing, which instilled a non-rational collective feeling, among the audience. She was one of the three key women leaders of the movement, the other two being Uma Bharati and Vijayaraje Scindia; their leadership was largely responsible for the involvement of women in the movement and the form it took. Scholars note that she operated far outside the traditional boundaries of feminine domains.
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By the last third of the 18th century, Enlightenment and rationalist ideas about aesthetics were being challenged by looking at the experiences of beauty and sublimity as non- rational. Aesthetic experience was not just a rational decision – one did not look at a pleasing curved form and decide it was beautiful; rather it came naturally as a matter of basic human instinct. Edmund Burke in his 1757 A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful argued that the soft gentle curves appealed to the male sexual desire, while the sublime horrors appealed to our desires for self- preservation.James Buzard: “The Grand Tour and after (1660–1840)”.
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According to Gregory Bateson, the Systemic Intervention model is insufficient as there are inadequacy and uncertain hazards of the positive intentions behind the intervention. Churchman also had written about the lack of rational study and described the Systemic Intervention model as a meta-rational approach where people recognise the both the rational and non-rational attitudes of themselves. Extended epistemology of Heron and Reason could provide a better understanding with the inclusion of compatible elements of knowledge beyond the rational approach and might be constitute the meta-rational approach. A framework that addresses the gap is developed in which mentions four fundamentals of knowing being the experiential knowing, presentational knowing, propositional knowing and practical knowing.
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In 1637, René Descartes introduced Cartesian coordinates and showed that this allows reducing geometric problems to algebraic computations with numbers. This reduction of geometry to algebra was a major change of point of view, as, until then, the real numbers—that is, rational numbers and non-rational numbers together–were defined in terms of geometry, as lengths and distance. Euclidean geometry was not applied in spaces of more than three dimensions until the 19th century. Ludwig Schläfli generalized Euclidean geometry to spaces of n dimensions using both synthetic and algebraic methods, and discovered all of the regular polytopes (higher-dimensional analogues of the Platonic solids) that exist in Euclidean spaces of any number of dimensions.
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Stark was distressed by what he considered religion's erosion in the modern world, strongly believing that religion provides guidelines for individual action that neither custom nor law can give. As he saw it, excessive individualism lay at the root of Christianity's contemporary crisis. He believed that modern intellectuals had been strongly affected by post- Renaissance rationalism, resulting in "a super-rationalism which tends to blind them towards many non-rational values, for instance, those of tradition, of religion, and even of art" (The Sociology of Knowledge, Routledge, 1958). In the sociology of religion, Stark considered Max Weber's work a challenge of great importance, although he thought Weber lacked necessary insight into "true religiosity" (The Sociology of Religion, 5 volumes, Fordham University Press, 1966-1972).
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The total content matter of these two versions is almost identical; the Song edition repeats three items in chapter 10 which have appeared earlier in the text, while the Ming edition has omitted them. Both editions are divided into 10 chapters, while the Ming edition is further sub-divided under 38 or 39 (dividing the final Zashuo 雜說 "Miscellaneous sayings" into two) headings that designate the content in each respective subsection. Campany (1996: 50-51) says the absence of topic headings and non-rational sequencing of items have led some to speculate that the "Ming edition" represents a tidying-up of an earlier "Song edition" descended from Zhang Hua's original, but Huang Pilie's text was neither necessarily of Song date nor any closer to Zhang's text.
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The intelligent design movement began with the publication of Of Pandas and People in 1989,Of Pandas and People, the foundational work of the 'Intelligent Design' movement by Nick Matzke 2004, Retrieved 2007-06-12. and Johnson later became its de facto leader. In his 1995 book Reason in the Balance: The Case Against Naturalism in Science, Law and Education, Johnson labelled his position theistic realism which, in contrast to methodological naturalism, assumed "that the universe and all its creatures were brought into existence for a purpose by God. Theistic realists expect this 'fact' of creation to have empirical, observable consequences that are different from the consequences one would observe if the universe were the product of non rational causes".
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In The Idea of the Holy, Otto writes that while the concept of "the holy" is often used to convey moral perfection—and does entail this—it contains another distinct element, beyond the ethical sphere, for which he coined the term numinous based on the Latin word numen ("divine power"). (The term is etymologically unrelated to Immanuel Kant's noumenon, a Greek term which Kant used to refer to an unknowable reality underlying sensations of the thing.) He explains the numinous as a "non-rational, non-sensory experience or feeling whose primary and immediate object is outside the self". This mental state "presents itself as ganz Andere, wholly other, a condition absolutely sui generis and incomparable whereby the human being finds himself utterly abashed." P. 169.
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The major recognition of his achievement came after Janashia’s death, when a patent application for an innovative method of MSF has been submitted via University of Maryland in 2009 and his papers appeared in respectable scientific journals. Namely the MSF became a decisive step in non-parametric estimations of Granger Causality, which is an important computational tool for neuroscientists in a study of the brain activity including epilepsy curing methods. The Janashia-Lagvilava-Ephremidze algorithm for MSF substituted existing Wilson’s MSF algorithm widely circulated in neuroscientist’s community. The method can also be used to factorize specific matrices (non- rational, singular, large scale, depending on a parameter) which was not possible before in spite of the long history of the problem.
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Pareto seems to have turned to sociology for an understanding of why his abstract mathematical economic theories did not work out in practice, in the belief that unforeseen or uncontrollable social factors intervened. His sociology holds that much social action is nonlogical and that much personal action is designed to give spurious logicality to non-rational actions. We are driven, he taught, by certain "residues" and by "derivations" from these residues. The more important of these have to do with conservatism and risk-taking, and human history is the story of the alternate dominance of these sentiments in the ruling elite, which comes into power strong in conservatism but gradually changes over to the philosophy of the "foxes" or speculators.
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The main thesis is that of a dichotomy between two modes of thought: "System 1" is fast, instinctive and emotional; "System 2" is slower, more deliberative, and more logical. The book delineates rational and non-rational motivations/triggers associated with each type of thinking process, and how they complement each other, starting with Kahneman's own research on loss aversion. From framing choices to people's tendency to replace a difficult question with one which is easy to answer, the book summarizes several decades of research to suggest that people have too much confidence in human judgement. The book also shares many insights from Kahneman's work with the Israel Defense Forces and with the various departments and collaborators that have contributed to his education as a researcher.
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Kant saw freedom as normative grounded individual will, governed by the categorical imperative. These ideas were the point of departure for concerns regarding non-rational, norm-oriented action in classical sociological theory contrasting with the views on the rational instrumental action. These definitions of agency remained mostly unquestioned until the nineteenth century, when philosophers began arguing that the choices humans make are dictated by forces beyond their control. For example, Karl Marx argued that in modern society, people were controlled by the ideologies of the bourgeoisie, Friedrich Nietzsche argued that man made choices based on his own selfish desires, or the "will to power" and, famously, Paul Ricœur added Freud – as a third member of the "school of suspicion" – who accounted for the unconscious determinants of human behavior.
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However, former Mars Hill Church pastor Mark Driscoll criticized The Shack, saying that "it misrepresents God" and called William P. Young "a heretic". Evangelical author Chuck Colson wrote a review, called "Stay Out of The Shack", in which he criticizes the attribution of "silly lines" to characters representing the three Persons of the Trinity, and the author's "low view of scripture". R. Albert Mohler, Jr. called The Shack "deeply troubling" on his radio show, saying that it "includes undiluted heresy".The Albert Mohler Radio Program, "A Look at The Shack", April 11, 2008 Apologists author Norman Geisler and William C. Roach published a critique in 2012 detailing their 14 points of theological disagreement with the book (including "unorthodox", "false", "classic heresy", "non-rational", "psychologically helpful ... doctrinally harmful", and "very dangerous").
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Ogden edited Bentham's work: Ogden comments: "There is no doubt that Hans Vaihinger reached his conclusions independently of Bentham ... The chief defect of Vaihinger's monumental work was its failure to lay stress on the linguistic factor in the creation of fictions." (p xxxii). In the preface to the English edition of his work, Vaihinger expressed his principle of fictionalism: "An idea whose theoretical untruth or incorrectness, and therewith its falsity, is admitted, is not for that reason practically valueless and useless; for such an idea, in spite of its theoretical nullity[,] may have great practical importance." Moreover, Vaihinger denied that his philosophy was a form of skepticism because skepticism implies a doubting, whereas in his 'as if' philosophy the acceptance of patently false fictions is justified as a pragmatic non-rational solution to problems that have no rational answers.
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Beyond Deterrence, Boulder: Westview Press, Inc. Those who believe governments that should develop or maintain nuclear-strike capability usually justify their position with reference to the Cold War, claiming that a "nuclear peace" was the result of both the US and the USSR possessing mutual second-strike retaliation capability. Since the end of the Cold War, theories of deterrence in international relations have been further developed and generalized in the concept of the stability–instability paradox Proponents of disarmament call into question the assumption that political leaders are rational actors who place the protection of their citizens above other considerations, and highlight, as McNamara himself later acknowledged with the benefit of hindsight, the non-rational choices, chance, and contingency, which played a significant role in averting nuclear war, such as during the Cuban Missile Crisis of 1962 and the Able Archer 83 crisis of 1983.James G Blight, Janet M. Lang.
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Wayne State University Press, 1996, (pp. 317-22). Cohen's obituary in the New York Times stated that long before his death, Cohen had become "an almost legendary figure in American philosophy, education and the liberal tradition". From his work, Reason and Nature: :To be sure, the vast majority of people who are untrained can accept the results of science only on authority. But there is obviously an important difference between an establishment that is open and invites every one to come, study its methods, and suggest improvement, and one that regards the questioning of credentials as due to wickedness of heart, such as Cardinal Newman attributed to those who questioned the infallibility of the Bible...Rational science treats its credit notes as always redeemable on demand, while non-rational authoritarianism regards the demand for the redemption of its paper as a disloyal lack of faith.
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2 February 1948, Elizabeth Anscombe and C. S. Lewis, "The Self-Refuting Nature of Naturalism" Catholic philosopher G.E.M. Anscombe debated Lewis about a portion of Lewis's 1947 book, Miracles known today as the Argument from Reason, in which he stated that since naturalists claimed all of nature to be irrational, that would make the claim of the naturalists also irrational and therefore contrary to reason (for example, that if there is no God, if nature is the product of chance, then how can a human brain offer anything but chance observations that have no authority?). She claimed that he had mistakenly equated non-rational causes with irrational causes and confused the concepts of cause, reason, and explanation. John R. Lucas later helped in a rerun of this debate, which ended up vindicating Lewis. Victor Reppert's book, C.S. Lewis's Dangerous Idea, further supports Lewis's original argument.
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Thus, nowadays, we speak of Diophantine equations when we speak of polynomial equations to which rational or integer solutions must be found. One may say that Diophantus was studying rational points, that is, points whose coordinates are rational—on curves and algebraic varieties; however, unlike the Greeks of the Classical period, who did what we would now call basic algebra in geometrical terms, Diophantus did what we would now call basic algebraic geometry in purely algebraic terms. In modern language, what Diophantus did was to find rational parametrizations of varieties; that is, given an equation of the form (say) f(x_1,x_2,x_3)=0, his aim was to find (in essence) three rational functions g_1, g_2, g_3 such that, for all values of r and s, setting x_i = g_i(r,s) for i=1,2,3 gives a solution to f(x_1,x_2,x_3)=0. Diophantus also studied the equations of some non-rational curves, for which no rational parametrisation is possible.
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The academic study of Western esotericism was pioneered in the early 20th century by historians of the ancient world and the European Renaissance, who came to recognise that - although it had been ignored by previous scholarship - the impact which pre-Christian and non- rational schools of thought had exerted on European society and culture was worthy of academic attention. One of the key centres for this was the Warburg Institute in London, where scholars like Frances Yates, Edgar Wind, Ernst Cassier, and D. P. Walker began arguing that esoteric thought had had a greater impact on Renaissance culture than had been previously accepted. In 1965, the world's first academic post in the study of esotericism was established at the École pratique des hautes études in the Sorbonne, Paris; named the chair in the History of Christian Esotericism, its first holder was François Secret, a specialist in the Christian Kabbalah. In 1979 the scholar Antoine Faivre assumed Secret's chair at the Sorbonne, which was renamed the "History of Esoteric and Mystical Currents in Modern and Contemporary Europe".
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It is like the beginning of an intriguing conversation > … Photography enables me to tell their story on a micro level but it also > points to a story about the world we all live in, on a macro level. He further explained "documentary practice" in 2013 in terms of storytelling; that is, it is driven "by [a] human need to know, to tell, to share and connect with others on both rational and non-rational levels." Regarding war correspondence specifically, Picone's attitude was expressed as part of a feature piece in Volume 36 of Australia's Digital Photography magazine in 2014, wherein he said to the interviewer that one's role is not voyeuristic, but it is instead to "give someone a voice who doesn't have one." He also acknowledged, however, that the "grey area" of conflict zones means that he has approached each case according to its own circumstances, and he concluded with the warning that those who seek to "save the world and help everyone" on every assignment will not achieve their original goal.
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For Schopenhauer things in themselves do not exist outside the non-rational will. The world, as Schopenhauer would have it, is the striving and largely unconscious will. Michael Kelly, in the preface to his 1910 book Kant's Ethics and Schopenhauer's Criticism, stated: "Of Kant it may be said that what is good and true in his philosophy would have been buried with him, were it not for Schopenhauer...." With the success and wide influence of Hegel's writings, Kant's influence began to wane, though there was in Germany a movement that hailed a return to Kant in the 1860s, beginning with the publication of Kant und die Epigonen in 1865 by Otto Liebmann. His motto was "Back to Kant", and a re-examination of his ideas began (see Neo- Kantianism). During the turn of the 20th century there was an important revival of Kant's theoretical philosophy, known as the Marburg School, represented in the work of Hermann Cohen, Paul Natorp, Ernst Cassirer,Beck, Lewis White. "Neo-Kantianism". In Encyclopedia of Philosophy. Vol. 5–6. Macmillan, 1973. Article on Neo-Kantianism by a translator and scholar of Kant.
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