Competition

Competition is a contest between individuals, groups, animals, etc. for territory, a niche, or a location of resources. It arises whenever two or more parties strive for a goal which cannot be shared. Competition occurs naturally between living organisms which co-exist in the same environment. For example, animals compete over water supplies, food, and mates, etc. Humans compete for water, food, and mates, though when these needs are met deep rivalries often arise over the pursuit of wealth, prestige, and fame. Business is often associated with competition as most companies are in competition with at least one other firm over the same group of customers.

Eternalism (philosophy of time)

Eternalism (philosophy of time)

Eternalism is a philosophical approach to the ontological nature of time, which takes the view that all points in time are equally "real", as opposed to the presentist idea that only the present is real.[1] Modern advocates often take inspiration from the way time is modeled as a dimension in the theory of relativity, giving time a similar ontology to that of space (although the basic idea dates back at least to McTaggart's B-Theory of time, first published in The Unreality of Time in 1908, only 3 years after the first paper on relativity). This would mean that time is just another dimension, that future events are "already there", and that there is no objective flow of time. It is sometimes referred to as the "Block Time" or "Block Universe" theory due to its description of space-time as an unchanging four-dimensional "block",[2] as opposed to the view of the world as a three-dimensional space modulated by the passage of time.

Time: Two Viewpoints

Two contrasting viewpoints on time divide many prominent philosophers. One view is that time is part of the fundamental structure of the universe, a dimension in which events occur in sequence. Sir Isaac Newton subscribed to this realist view, and hence it is sometimes referred to as Newtonian time.[3][4] Time travel, in this view, becomes a possibility as other "times" persist like frames of a film strip, spread out across the time line. The opposing view is that time does not refer to any kind of "container" that events and objects "move through", nor to any entity that "flows", but that it is instead part of a fundamental intellectual structure (together with space and number) within which humans sequence and compare events. This second view, in the tradition of Gottfried Leibniz[5] and Immanuel Kant,[6][7] holds that time is neither an event nor a thing, and thus is not itself measurable nor can it be travelled.

Temporal measurement has occupied scientists and technologists, and was a prime motivation in navigation and astronomy. Periodic events and periodic motion have long served as standards for units of time. Examples include the apparent motion of the sun across the sky, the phases of the moon, the swing of a pendulum, and the beat of a heart. Currently, the international unit of time, the second, is defined in terms of radiation emitted by caesium atoms (see below). Time is also of significant social importance, having economic value ("time is money") as well as personal value, due to an awareness of the limited time in each day and in human life spans.

The relationship between mind and body....

The question of the relationship between mind and body as posed by Descartes, Spinoza, and others remains a fundamental debate for philosophers. In Damasio’s Error and Descartes’ Truth, Andrew Gluck constructs a pluralistic response to the work of neurologist Antonio Damasio. Gluck critiques the neutral monistic assertions found in Descartes’ Error and Looking for Spinoza from a philosophical perspective, advocating an adaptive theory—physical monism in the natural sciences, dualism in the social sciences, and neutral monism in aesthetics.

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Perfection

Whence it follows that God is absolutely perfect, since perfection is nothing but magnitude of positive reality, in the strict sense, setting aside the limits or bounds in things which are limited. -Liebniz

What We Call God

This is why the ultimate reason of things must lie in a necessary substance, in which the differentiation of the changes only exists eminently as in their source; and this is what we call God. -Liebniz