Peirce’s view of science and religion differs from the received view and therefore has interesting consequences for how we see the connections between the two. Peirce was like Karl Popper a fallibilist opposing the logical positivist epistemology of possibility of verification of scientific theories and models. The end of research in a certified truth is an ideal far away in the future. Furthermore he was not a physicalistic material mechanists but a process philosopher and an evolutionary synechist. This means that he thought that mind and matter was connected in a continuum and that matter has some internal living qualities, because he did not believe that the world is ruled by absolute precisely determinable laws that somehow existed before the manifest universe in time and space came to be. A further problem with the mechanicism of classical physics was that the time concept in Newton’s theory of motion was reversible. Time had no arrow. But in Peirce’s cosmogony change is at the basis as Firstness is imbued with the tendency to take habits and time therefore has an arrow and is irreversible and therefore what the laws manifested as the universe develop. This was unthinkable from a mechanical point of view. But Prigogine and Stengers (1984) – in there development of non-equilibrium thermodynamics based on Boltzmann’s probability interpretation of thermodynamics – got irreversibility accepted as the basic process in physical ontology and in 2013 the recognized physicist Lee Smolin published the book Time Reborn, where he accepts Peirce’s as well as Prigogine’s views on the nature of time, change and law, which was a big change in foundational conception og physics. In contrast to Smolin and Prigogine Peirce also grounds his philosophical framework in phenomenology. He is inspired by German idealism and Naturphilosophie especially Hegel and Schelling though he is also a kind of empiricist. This makes him a kind of process objective idealist; but a very special one. In the tradition of Aristoteles, Hegel and Kant he worked out system of basic categories that had deep influence on his Cosmogony (CP: 6.32-33^[1]).

At present, information pollution is becoming more and more serious. Among them, the false information produced by the academic cheating is the worst. The philosophical roots of academic cheating has three: It is contrary to the principle of good faith; The pursuit of individual interests is too much to deviate from the academic value; For being out of the basis which include the free information and self information, the new information of scientific innovation is pseudo regeneration information essentially.

What is the essence of Chinese Calligraphy? It is the most important and difficult question in the history of Chinese Calligraphy art. The explorations that ancient Chinese artists had made on this question can be classified into three main schools: the first school emphasizes the objective manifestation form, which is represented by Cai Yong’s doctrine, “Calligraphy originates in the nature”, and also is represented by Kang Youwei’s “Calligraphy form theory”; the second school emphasizes the subjective information intention, which is represented by Yang Xiong’s doctrine, “Calligraphy, the drawing of mind”; the third school emphasizes the combination of subjectivity and objectivity, which is represented by Liu Xizai’s “theory of meaning and image.” In my opinion, it is necessary to combine the subjectivity and objectivity when we want to understand the essence of Chinese calligraphy. To understand it, however, we cannot just depend on the ways, like savvy, metaphor and analogy, which are treated as Chinese philosophical methodology. We need to analyze the dialectical unification relationship in mind-form and meaning-image under the system of speculative philosophy, which means we have to use the logical thoughts in western philosophy. It is just that the traditional western philosophy cannot provide a reasonable explanation to the essence of Chinese Calligraphy, due to its dualism worldview of subject-object separation. But the information philosophy in contemporary China, which is built on the basis of criticizing such traditional dualism, can afford an explicit and systematic explanation to the essence of Chinese Calligraphy, and no matter the subjective mind and meaning or the objective form and image can be dialectically unified on the basis of information mediums.

With autism (Autistic disorder), the patients will appear phenomenon like language disorder, communicating disorder and social disorder who are mostly two or three-year-old boy. Once the diagnosis confirmed, a lifelong bothering would be caused to the patients and their family. A novel hypothesis for the pathogenesis of autism which is called Double Mirror Reflection Model (DMRM) is put forward combined with the current brain science developments by this paper. The camera-monitor experiments explains the content of the hypothesis. With this paper, a new thinking is provided to the precaution and the diagnosis for autism.

Habits as a form of behavior re-execution without explicit deliberation is discussed in terms of implicit anticipation, to be contrasted with explicit anticipation and mental simulation. Two hypotheses, addressing how habits and mental simulation may be implemented in the brain and to what degree they represent two modes brain function, are formulated. Arguments for and against the two hypotheses are discussed shortly, specifically addressing whether habits and mental simulation represent two distinct functions, or to what degree there may be intermediate forms of habit execution involving partial deliberation. A potential role of habits in memory consolidation is also hypnotized.

In the current digitalised society, communication level requires high predicative competence and concept clarity to avoid predicative fallacies and to manage the contemporary information overload successfully. In this paper we review the fundamental conceptual and operative requirements to achieve this goal. This paper presents a relevant contribute to model and simulation, offering an example of new forms of evolutive inter- and trans-disciplinarity post-Bertalanffy modeling.

My contribution aims to show the common source of habits and rituals, namely the fact that they are grounded on the same logic or process of repetition even though they may have different functions. After a brief introduction into the philosophy of rituals,  I propose an interpretation of rituals as cultural activity which is based on the same mechanism of habits but it is expressed in a we-form.

Religion is a fundamental part of the lived experience of the majority of humanity. This paper reports on the conceptualization of religion through an understanding of its relationship with information. The focus is on practice and ritual rather than belief. Information is here understood in terms of Bateson’s definition of “the difference that makes a difference”. The paper explores information in a ritual context in a variety of settings, as well as touching on work done regarding other uses of information by religious communities, such as church websites and learning environments.

Transhumanism is interrogated from critical race theoretical and decolonial perspectives with a view to establishing its ‘algorithmic’ relationship to historical processes of race formation (or racialization) within Euro-American historical experience. Although the Transhumanist project is overdetermined vis-à-vis its raison-d’être, it is argued that a useful way of thinking about this project is in terms of its relationship to the shifting phenomenon of ‘whiteness’. It is suggested that Transhumanism constitutes a techno-scientific response to the phenomenon of ‘White Crisis’ at least partly prompted by ‘critical’ posthumanist contestation of Eurocentrically-universal humanism.

The externalization/disembodiment of mind is a significant cognitive perspective able to unveil some basic features of abduction and creative/hypothetical thinking, its success in explaining the semiotic interplay between internal and external representations (mimetic and creative) is evident. This is also clear at the level of some intellectual issues stressed by the role of artifacts in ritual settings, in which also interesting cases of creative meaning formation are at play. Taking advantage of the concept of manipulative abduction, I will stress the role of some external artifacts (symbols in ritual tools). I contend these artifacts, and the habits they originate, can be usefully represented as memory mediators that “mediate” and make available the story of their origin and the actions related to them, which can be learned and/or re-activated when needed. This is especially patent in an anthropological perspective. Furthermore, symbolic habits – for example in psychoanalytical frameworks - can also be seen as memory mediators which maximize abducibility, because they maximize recoverability, in so far as they are the best possible expression of something not yet grasped by consciousness.