This study proposes autonomous eco-driving strategies for a traffic environment with limited information available based on three popular Reinforcement Learning (RL) algorithms for continuous ...actions, i.e., Deep Deterministic Policy Gradient (DDPG), Proximal Policy Optimization (PPO) and Soft Actor–Critic (SAC) approaches, to address a serious challenge in the literature. The challenge is, despite the potential of connected and automated vehicles (CAVs) to diminish traffic interruptions caused by traffic signals on urban streets, for a long period of time, the accurate and immediate exchange of information via vehicle-to-everything (V2X) communication remains a problem because of the low penetration rate of CAVs and communication quality issues. The available information is assumed to only include signal phase and timing (SPaT) information and traffic states of the leading vehicle, respectively. To optimize the overall driving performance, a trade-off among safety, efficiency, energy, and ride comfort is considered in the reward function. Moreover, a hybrid policy is proposed to take advantage of RL and an analytical car-following model. The strategies enable CAVs to safely, efficiently and comfortably traverse signalized intersections while all the other vehicles are unconnected human-driven vehicles (HVs). Trajectories from the pNEUMA dataset are used to train and test the proposed models. The performance of the proposed models is compared to the naturalistic driving data, the Intelligent Driver Model (IDM) and an eco-driving method based on rules and optimization (Trigo). Testing results show that DDPG and SAC with the hybrid policy (HybridSAC) have the best overall performance, i.e., better than human drivers in all aspects; better safety, energy and comfort than the Trigo model; similar performance to the IDM but better energy efficiency. The temporal and spatial generalization capabilities of the RL-based methods are also tested, among which HybridSAC has the best performance as a whole.
•This study proposes autonomous eco-driving strategies for mixed traffic with limited information available.•Three popular Reinforcement Learning algorithms for continuous actions, i.e., DDPG, PPO and SAC are considered.•A hybrid policy is proposed to take advantage of Reinforcement Learning and an analytical car-following mode.•A trade-off among safety, efficiency, energy, and comfort is considered in the reward function.•SAC with the hybrid policy has the best capability in the temporal and spatial generalization.
Depuis Platon, la remontée de l’âme, c’est-à-dire le retour à son origine intelligible, est une question cruciale. Comment faire remonter l’âme, que ce soit durant la vie incorporée comme après la ...mort du corps ? En tant que platoniciens, Plotin et Porphyre se retrouvent confrontés à la même question, à laquelle s’ajoute une difficulté redoutable, initiée par Platon mais restée sans solution de sa part : avant de parler de remontée de l’âme, comment expliquer qu’une âme incorporelle et immatérielle descende dans un corps matériel ? Le but de cet article est donc de montrer comment Plotin et Porphyre ont expliqué le processus et les étapes de la descente de l’âme, puis d’étudier les différentes méthodes de remontée de l’âme qu’ils ont défendues, mais aussi critiquées.
In faith and practice, Pentecostals put emphasis on practical issues as well as spiritual experience in their theological understanding and doctrinal teachings. The Pentecostals take their doctrine ...from certain empirical events. One of the spiritual experiences often underlined is the baptism of the Holy Spirit. In interpreting the Book of Acts, Pentecostals tend to emphasise the theological character of the narratives and seldom their historical uniqueness. That is why Pentecostals stress the normative theological intent of the historical record for contemporary Christian experience. This article therefore examines critically Pentecostal paradigm of the baptism of the Holy Spirit, deriving examples from the Acts of the Apostles. It is concluded that the practice of the baptism of the Holy Spirit carried out by Christians today, arguably, has no biblical basis. This is because, there is nowhere the Bible commands people to seek baptism in the Holy Spirit. The observation is that, all the events or experiences of Christians baptised in the Holy Spirit in Acts are not necessarily universal normative for every Christian and for this reason, there is no need to be dogmatic.Contribution This article challenges the practice of the baptism of the Holy Spirit in church today. This study supports the fact that the baptism of the Holy Spirit is not a universal experience for every Christians and there is no need to be dogmatised.
Plotinus is often accused of writing haphazardly, with little
concern for the integral unity of a treatise. By analyzing each
treatise as a whole, From the Alien to the Alone finds
much evidence that ...he constructed them skillfully, with the parts
working together in subtle ways. This insight was also key in
translating several central passages by considering the flow of the
argument as a whole to shed light on the difficulties in these
passages as well as reveal the structure often latent in particular
treatise. The volume also serves to clarify Plotinus' rich use of
images. Commentators, for instance, tend to take the images of
light and warmth to explain the relation of soul and body as in
conflict, with light casting out warmth. A close look at the text,
however, reveals that Plotinus uses each image to correct the
limitations of the other. Thus, since the soul is incorporeal, it
is actually more transcendent than light and as activating the body
is more completely present than warmth. Similarly, recent
commentators are quick to take the related impassibility of the
soul as implying a Cartesian gap between body and soul. The problem
Plotinus faces, however, is that his description of the soul's
pervasive presence in the body jeopardizes its impassibility as in
the intelligible. His effort then is actually to introduce a gap
that preserves the soul's nature, rather than overcome a gap that
would make the very existence of the body problematic. While this
work confirms much recent scholarly consensus on Plotinus, many of
Gurtler's interpretations and general conclusions give constructive
challenges to some existing modes of understanding Plotinus'
thought. The arguments and their textual evidence, with the
accompanying Greek, provide the reader with direct evidence for
testing these conclusions as well as appreciating the nature of
Plotinus' philosophizing.
Przedmiotem artykułu jest interpretacja 1 Tes 5,23 z perspektywy filozofii stoickiej. Ta interpretacja chce dać odpowiedź na dwa następujące pytania: Po pierwsze, dlaczego Paweł z Tarsu odnosi się do ...trialistycznej konstytucji ludzkiego bytu złożonego z ducha, duszy i ciała, zamiast do dualistycznej konstytucji opartej o złożenie z duszy i z ciała. Po drugie, jakie jest znaczenie terminu „duch” (πνεῦμα) zastosowanego w 1 Tes 5,23. Dotychczasowa egzegeza tego fragmentu wyjaśnia ten termin przede wszystkim w odniesieniu do teologicznego opisu Ducha Świętego, który odzwierciedla hebrajski termin ruah. Taka egzegeza 1 Tes 5,23 wydaje się stać w konflikcie z dualistyczną antropologią (Platon, Arystoteles) stosowaną zwykle przez Pawła w jego listach (napięcie między duchem i ciałem). Ponadto taka interpretacja może być rozumiana jako panteistyczne i monistyczne wyjaśnienie ludzkiego bytu. Zaproponowana w tym artykule odpowiedź jest zakorzeniona w interpretacji terminu πνεῦμα w jego filozoficznych źródłach stoickich. Paweł z Tarsu był bowiem ukształtowany w hellenistycznym Tarsie i mógł mieć kontakt ze stoicką filozofią, która była tradycyjnie nauczana w tym mieście. Taka interpretacja wyjaśnia w wystarczający sposób sens formuły „duch wasz (τὸ πνεῦμα), dusza (ἡ ψυχὴ) i ciało (τὸ σῶμα)”, co jednak nie oznacza, że jej autor rozumiał ludzki byt w świetle materialistycznej interpretacji ducha i duszy filozofii stoickiej. Oznacza jedynie zastosowanie stoickiej formuły antropologicznej dla wyrażenia totalności ludzkiego bytu, która była Pawłowi potrzebna w teologicznym opisie końca (παρουσία) w Pierwszym Liście do Tesaloniczan.
Abstract
In the 1980s, Luce Irigaray accused Western philosophy of “forgetting” about the role that the materiality of air and the act of breathing played in pre-Socratic metaphysics. This essay ...explores how Jacques Derrida maintained a complicated but insightful relationship to the air throughout his career through the mediating influence of
pneuma
, a word with long and complicated connections to the air. I highlight two relevant sites of engagement. The first was found in
Of Grammatology
(1968), where he connected the breathy logocentrism of “natural writing” to a concept of pneumatology (a “science of spirit” with some interesting connections to Leibniz) that served as grammatology’s Janus face. The second stemmed from
Of Spirit
(1991), in which Derrida emphasized the combustible, fiery face of
pneuma
to lambast Heidegger’s use of translation to mediate away the historical presence of the word
pneuma
for ideological purposes. This body of work,
en toto
, presents a subtle and oblique critique of Irigaray’s position. For Derrida, the air cannot function as the medium for an alternative metaphysics of presence because, historically, its space has already been infused with a pneumatic specter that cannot be ignored.
In the Old Testament the Prophet Isaiah talked with the Holy Spirit (Isaiah, 6:1-10). This was confirmed when Paul said, “Well spoke the Holy Spirit by Isaiah the Prophet to our Fathers” (Acts, ...28:25). Paul, who confirms that “the Holy Spirit” speaks (Hebrews, 10:15-17). There are many other passages in the Old Testament that bear witness that the Holy Spirit is truly a key part of the Godhead. The Orthodox Church relying on the Holy Scriptures and on its Holy Traditions, has faith in the notion that the Holy Spirit is indeed God. He is the Paraclete, the ‘Comforter’ and the third Person of the Holy Trinity. He is equal to the other two Persons of the triune Godhead, the Father and the Son. The Holy Spirit has unceasingly encouraged the faithful members of our church and granted them the spiritual fundamentals for human salvation. More emphasis has been put on the Father and the Son and far less emphasis is put on the Holy Spirit. In many occasions the Holy Spirit is presented as an object, property, or merely unexplained power of the Two. However, if we allow this belief to flourish then the theology of the Trinity will be diminished and will ultimately be replaced by the Binity where we have only two persons, namely God the Father and the Son who produce a property which is the Holy Spirit. Departing from the Trinitarian theology, we understand that One God is worshipped and glorified in the Trinity. The definite article “it” that has been used in many cases when referring to the Holy Spirit deviates and abuses the Theology of the Holy Trinity and instead replaces it with the very heretical creed of “Binity”.
The article discusses “tripartite anthropology” developed by Henri de Lubac, with particular emphasis on the concept of the “spirit”. The analysis carried out herein aims firstly to reconstruct a ...coherent anthropological vision from the fragments scattered in various works of this classic 20th-century theologian. Secondly, it aims to show that the vision of “tripartite anthropology” is still a valid response to contemporary attempts to reduce human existence to the body and psyche. In this context, particularly important is the paradoxical nature of the “spirit,” as shown in this study, which is understood as the sphere of human openness to transcendence: it represents both the coping and the center of human nature. Bringing to light this dual role of the “spirit-pneuma” within de Lubac’s theological anthropology is one of the significant results of the analysis presented in the text.
In media, political and lay representations of migrants it remains frequently the case that metaphors are systematically used in racist and demeaning manners, though also, occasionally, in positive ...ways empathizing with the plight of refugees, migrant communities and the sans papiers. In this piece, however, I wish to note the wider, more personal and speculative reasons as to why metaphors are so frequently used and are, it seems, so widely effective in shaping social perceptions. In late modernity, in the affluent north-west some name the migrant through demeaning metaphors in an attempt to deny their anxiety over their inessence and instability, a pushing away of the common and constant transferal in our species’ shapeshifting linguistic being of the non-linguistic. I think this with and against the use of metaphors towards a sense of metamorphosis, including through a reading of the pneumatic body in Paul.
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