"'I'll make old vases for you if you want them—will make them just as I made these.' He had visions of a room full of golden brown beard. It was the most appalling thing he had ever witnessed, and there was no trickery about it. The beard had actually grown before his eyes, and it had now reached to the second button of the Clockwork man's waistcoat. And, at any moment, Mrs. Masters might return! "Worth stealing," a Society journalist lounging by remarked. "I could write a novel, only I can never think of a plot. Your old housekeeper is asleep long ago. Where do you carry your latchkey?" "Never lose your temper," he said. "It leads to apoplexy. Ah, my fine madam, you thought to pinch me, but I have pinched you instead." How does that strike you, Mr. Smith? Fancy Jerusha Abbott, (individually) ever pat me on the head, Daddy? I don't believe so-- The confusion was partly inherited from Aristotle. When discussing the psychology of that philosopher, we showed that his active Nous is no other than the idea of which we are at any moment actually conscious. Our own reason is the passive Nous, whose identity is lost in the multiplicity of objects with which it becomes identified in turn. But Aristotle was careful not to let the personality of God, or the supreme Nous, be endangered by resolving it into the totality of substantial forms which constitute Nature. God is self-conscious in the strictest sense. He thinks nothing but himself. Again, the subjective starting-point of305 Plotinus may have affected his conception of the universal Nous. A single individual may isolate himself from his fellows in so far as he is a sentient being; he cannot do so in so far as he is a rational being. His reason always addresses itself to the reason of some one else—a fact nowhere brought out so clearly as in the dialectic philosophy of Socrates and Plato. Then, when an agreement has been established, their minds, before so sharply divided, seem to be, after all, only different personifications of the same universal spirit. Hence reason, no less than its objects, comes to be conceived as both many and one. And this synthesis of contradictories meets us in modern German as well as in ancient Greek philosophy. 216 "I shall be mighty glad when we git this outfit to Chattanoogy," sighed Si. "I'm gittin' older every minute that I have 'em on my hands." "What was his name?" inquired Monty Scruggs. "Wot's worth while?" "Rose, Rose—my dear, my liddle dear—you d?an't mean——" "I'm out of practice, or I shouldn't have skinned myself like this—ah, here's Coalbran's trap. Perhaps he'll give you a lift, ma'am, into Peasmarsh." Chapter 18 "The Fair-pl?ace." "Yes," replied Black Jack, "here they are," drawing a parchment from his pocket. "This is the handwriting of a retainer called Oakley." HoME大桥未久AV手机在线观看 ENTER NUMBET 0016fjrl7.com.cn
Unifying the theories of inclusive fitness and reciprocal altruism
by
Fletcher JA, Zwick M.
Department of Zoology,
University of British Columbia,
Vancouver, British Columbia V6T 1Z4, Canada.
fletcher@zoology.ubc.ca
Am Nat. 2006 Aug;168(2):252-62.
ABSTRACTInclusive fitness and reciprocal altruism are widely thought to be distinct explanations for how altruism evolves. Here we show that they rely on the same underlying mechanism. We demonstrate this commonality by applying Hamilton's rule, normally associated with inclusive fitness, to two simple models of reciprocal altruism: one, an iterated prisoner's dilemma model with conditional behavior; the other, a mutualistic symbiosis model where two interacting species differ in conditional behaviors, fitness benefits, and costs. We employ Queller's generalization of Hamilton's rule because the traditional version of this rule does not apply when genotype and phenotype frequencies differ or when fitness effects are nonadditive, both of which are true in classic models of reciprocal altruism. Queller's equation is more general in that it applies to all situations covered by earlier versions of Hamilton's rule but also handles nonadditivity, conditional behavior, and lack of genetic similarity between altruists and recipients. Our results suggest changes to standard interpretations of Hamilton's rule that focus on kinship and indirect fitness. Despite being more than 20 years old, Queller's generalization of Hamilton's rule is not sufficiently appreciated, especially its implications for the unification of the theories of inclusive fitness and reciprocal altruism.Pleiotropy
Biohappiness
Evolutionary ethics
'Artificial' evolution
Germline genetic engineering
Congenital insensitivity to pain
Gene therapy and performance enhancement
Transhumanism (H+): toward a Brave New World?
Refs
and further readingHOME
Resources
Wireheading
BLTC Research
cognitive-enhancers.com
Superhappiness?
Utopian Surgery?
The Good Drug Guide
The Abolitionist Project
The Hedonistic Imperative
The Reproductive Revolution
MDMA: Utopian Pharmacology
Critique of Huxley's Brave New World