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This article is structured in two parts. In the first part there is a focus on Deleuze’s philosophy and in particular the question of desert(ed) islands. Running throughout this section is a consistent concern with empathy and sociality, with the changing structure of alterity in the identified movement from neurosis, psychosis to perversion. In this section I make the argument that several forms of contemporary philosophy are carrying out acts of philosophical autism with regards to species extinction and the question of the absence of the other. I try to counter this trend in the second part of the paper where there is a concern with thinking the structure “Us-without-world,” which is my original contribution. In the time of the coronavirus pandemic, in the time of our forced solitude, in the time of our intoxication with technology, there is a real problem of the life-world, of thinking we-experience in common life, in this new hermetic reality. This is encapsulated in the thought-experiment of the structure “Us-without-world”.

The Heideggerian theme of authenticity (Eigentlichkeit) proves crucial to the task of fundamental ontology that Heidegger pursues in Being and Time. Unfortunately, clear and textually based commentary on this notion of authenticity has been sparse. Many prominent readings of authenticity fail to stay true to its purpose in Being and Time, opting instead to render a stronger existentialist reading than is warranted. While such readings of authenticity are truly fascinating as independent conceptions worthy of philosophical attention, they cannot be properly ascribed to Heidegger or the project of Being and Time. The present essay serves as an attempt to correct this course in the scholarship, offering a textually supported account of authenticity that recognizes its role as that which makes manifest the transparency that everyday Dasein lacks—a transparency that can do away with self-concealments and assist Heidegger in his pursuit of an answer to the question of Being qua Being.

This study examined how young Nigerian internet users view social media use and cyberethics. This study included all secondary school-aged female Nigerians from the six geopolitical zones. Thirty-six females aged 13–15, the generation's median age, were chosen from each zone and state. The tool for data collection was an open-ended survey. The results revealed that young women used multiple social media platforms. The characteristics of the various social media platforms which showed minimal text, short videos, and photo-editing filters showed that their peers heavily influenced their use of social media. This study also found that Generation Z females believed that large number of online followers implied a high sense of self-esteem and that any activities that increased followership was acceptable. They also underestimated online risks. Female Gen Z posted sexually suggestive videos online due to peer pressure and the need for peer acceptance, showing a lack of awareness of the consequences of such conduct. The study recommended that schools and all organisations put in place policies to ensure positive use of the Internet. Similarly, the study also recommended modifications of school curricula to include cyberethical awareness. Parenting techniques should also adequately teach societal awareness and the risks of exposing children to early exposure to the Internet.

In this article, I approach some phenomena seen predominantly on social-media sites that are grouped together as cancel culture with guidance from two major themes in Plato’s thought. In the first section, I argue that shame can play a constructive and valuable role in a person’s improvement, just as we see Socrates throughout Plato’s dialogues use shame to help his interlocutors improve. This insight can help us understand the value of shaming people online for, among other things, their morally reprehensible views. In the second section, I argue that it is required for the proper functioning of democratic institutions that some views be excluded from the public sphere, which follows some Platonic ideas from the Laws. In neither case do I argue that this approach is good in an unqualified sense or even ultima facie good. However, I maintain that these important insights from Plato’s dialogues illuminate crucial aspects of how we should think about cancel culture.

Background: Exposure to high altitude causes significant stress in the functioning of cardiovascular and respiratory systems.Aim: The aim of this study was to investigate the changes in systolic and diastolic blood pressure (BP), heart rate (HR) and pulmonary volumes during the classic ascent of Damavand 5671 m peak.Materials and Methods: 14 healthy male climbers (age = 23.85±5.93 years, height = 175.5±5.91 cm, weight =71.35±8.20 kg) participated voluntarily in this study. BP, HR and lung volumes were measured in basic (2000 M), BC (3100 m) the first day, C1 (3650 m) the first day, BC (3100 m) the second day after the one-night stopover, C1 (3650 m) the second day, C2 (4100 m) the second day, C2 (4100 M) third day after the one-night stopover, C3 (5000 m) and, peak (5671 m). Data were compared by repeated measures test at the significant level of P≤0.05 and Bonferroni post hoc test.Results: The results of repeated measures analysis were significant for HR, systolic BP, diastolic BP and MVV (P<0.05), but not significant for FVC and FEV1 (P≥0.05). BP was high in the base camp and the first camp and gradually decreased. HR continued to increase significantly with increasing altitude. MVV increased with increasing altitude and is reduced after the one-night stopover in each height.Conclusion: It can be concluded that climbing with classic method increased the HR and decreased systolic and diastolic BP of climbers. It was able to induce adaptation in lung volumes of climbers.