20 Sentences With "universal class" | Random Sentence Generator

He also believed in the universal class as an end product.

The idea of a universal set seems intuitively desirable in the Zermelo–Fraenkel set theory, particularly because most versions of this theory do allow the use of quantifiers over all sets (see universal quantifier). One way of allowing an object that behaves similarly to a universal set, without creating paradoxes, is to describe and similar large collections as proper classes rather than as sets. One difference between a universal set and a universal class is that the universal class does not contain itself, because proper classes cannot be elements of other classes. Russell's paradox does not apply in these theories because the axiom of comprehension operates on sets, not on classes.

Universal class is a category derived from the philosophy of Hegel, redefined and popularized by Karl Marx. In Marxism it denotes that class of people within a stratified society for which, at a given point in history, self- interested action coincides with the needs of humanity as a whole.

A logical structure uses universal classes to define laws. For example, in the law "all swans are white" the concept of swans is a universal class. It corresponds to a set of properties that every swan must have. It is not restricted to the swans that exist, existed or will exist.

In the years 1975-1977, forty locomotives were converted to SU42 ("diesel universal") class, with the addition of 500 V electric heating for passenger wagons. Due to withdrawal of such wagons, in 2000 these locomotives were reclassified back to SM42. Another 40 SU42 locomotives, with 3000 V heating, were converted in the years 1999-2000 from PKP class SP42.

The philosophical discipline in charge of studying agency is action theory. In certain philosophical traditions (particularly those established by Hegel and Marx), human agency is a collective, historical dynamic, rather than a function arising out of individual behavior. Hegel's Geist and Marx's universal class are idealist and materialist expressions of this idea of humans treated as social beings, organized to act in concert. Also look at the debate, philosophically derived in part from the works of Hume, between determinism and indeterminacy.

Feudal lords gained or lost social power according to how well they accommodated this new class of people into their domains and "courts". Eventually, as European economies flourished under the social organization of the market, the entrepreneurs gradually or violently took formal control of their societies from the old class of aristocrats. In doing this the bourgeoisie sought to further its own interests, which inevitably furthered the interests of society as a whole. So, for a period, Marx characterizes the bourgeoisie as the universal class.

The moment of this transition is significant for Marxist thought in another way. As a historical materialist analysis, Marxism ought to be able to account for its own appearance at a certain moment in history, by reference to material, historical processes. The proletariat's succession to the throne of universal class provides a plausible candidate, at least within the terms of Marxist thought. It marks a new material stage, which would permit or perhaps even require there to be a Karl Marx at the level of ideas.

Marx took the Hegelian concept of a class which might act in the interests of all. For Marx, the opportunities for further human progress could be realized or lost, depending on the extent to which the universal class of the moment directed social developments. For example, the opportunities opened up by the surplus of labor in the Middle Ages could not be exploited by the feudal lords, with their system of tithes extracted from peasants in limited territories. Entrepreneurs (or, "bourgeoisie") were able to find productive uses for that labor in towns.

Marx considered the universal class in his time to be the proletariat – roughly speaking, the class of persons contributing their labor to society in exchange for subsistence wages. At around the time of the various rebellions which took place across Europe in 1848, the bourgeoisie lost their position as society's avant-garde, by Marx's analysis. They had become more interested in consolidating their own social power than in revolutionizing society. The revolutionary baton had passed to the proletariat, which had both the means and the incentive to take human progress further.

A Padartha is defined as that which is simultaneously Astitva (existent), Jneyatva (knowable) and Abhidheyatva (nameable). Specific examples of padartha, states Bartley, include dravya (substance), guna (quality), karma (activity/motion), samanya/jati (universal/class property), samavaya (inherence) and vishesha (individuality). Abhava is then explained as "referents of negative expression" in contrast to "referents of positive expression" in Padartha. An absence, state the ancient scholars, is also "existent, knowable and nameable", giving the example of negative numbers, silence as a form of testimony, asatkaryavada theory of causation, and analysis of deficit as real and valuable.

Alongside the extinction of 'Hegelianism' around 1848, the bourgeoisie lost its claim to that progressive role in society, ceasing to be the universal class. Marx, in taking Hegel and transforming that philosophy into something new, in which the workers would be the progressive class, himself represented the moment at which the revolutionary baton materially passed from bourgeoisie to workers. To Korsch, the central idea of Marxian theory was what he termed "the principle of historical specification". This means to "comprehend all things social in terms of a definite historical epoch".

In Marxist theory, one of the social classes of a society becomes the ruling class when they are a socially progressive force sufficiently powerful, with popular support of the other social classes, to overthrow the previous ruling class. For example, the great bourgeois revolutions of the 17th and 18th centuries occurred because the bourgeoisie had become the standard-bearer for social progress, the universal class. The bourgeoisie gradually began to lose its progressive character and became increasingly reactionary once it came to power (since it began to support the status quo rather than seek further social progress). As a consequence, the dominant ideology may contain a mixture of socially progressive and regressive elements.

The text leaps from section ✸14 directly to the foundational sections ✸20 GENERAL THEORY OF CLASSES and ✸21 GENERAL THEORY OF RELATIONS. "Relations" are what is known in contemporary set theory as sets of ordered pairs. Sections ✸20 and ✸22 introduce many of the symbols still in contemporary usage. These include the symbols "ε", "⊂", "∩", "∪", "–", "Λ", and "V": "ε" signifies "is an element of" (PM 1962:188); "⊂" (✸22.01) signifies "is contained in", "is a subset of"; "∩" (✸22.02) signifies the intersection (logical product) of classes (sets); "∪" (✸22.03) signifies the union (logical sum) of classes (sets); "–" (✸22.03) signifies negation of a class (set); "Λ" signifies the null class; and "V" signifies the universal class or universe of discourse.

Buffon's position on evolution is complex; he noted in Volume 4 from Daubenton's comparative anatomy of the horse and the donkey that species might "transform", but initially (1753) rejected the possibility. However, in doing so he changed the definition of a species from a fixed or universal class (which could not change, by definition) to "the historical succession of ancestor and descendant linked by material connection through generation", identified by the ability to mate and produce fertile offspring. Thus the horse and donkey, which produce only sterile hybrids, are seen empirically not to be the same species, even though they have similar anatomy. That empirical fact leaves open the possibility of evolution.

Hegel believed that history was a movement tending towards the realization of "freedom" (although there is much debate over precisely what Hegel means by freedom) – which, in his own historical moment, he had held his own society to represent, or at least represent the beginning of. For Hegel, divisions and conflicts between people were the external appearance of the internal tensions which drive the development of Spirit. Conflict and its resolution were the ratchet by which human progress was driven steadily forwards – he once famously described Napoleon Bonaparte as "the World Spirit on horseback". Accordingly: having arrived at the end of history, these divisions were to be reconciled by the new "universal class" of state bureaucrats, who acted at all times to reconcile conflicts of interest and acted only in the best interests of the entire society.

This evolution has caused clusters of scalable personal computers with 1 to thousands of computers to span a price and performance range of use from a PC, through mainframes, to become the largest supercomputers of the day. Scalable clusters became a universal class beginning in the mid-1990s; by 2010, clusters of at least one million independent computers will constitute the world's largest cluster. :Definition: Roughly every decade a new, lower priced computer class forms based on a new programming platform, network, and interface resulting in new usage and the establishment of a new industry. ''' Established market class computers aka platforms are introduced and continue to evolve at roughly a constant price (subject to learning curve cost reduction) with increasing functionality (or performance) based on Moore's law that gives more transistors per chip, more bits per unit area, or increased functionality per system.

She refers to other scholars, like Joan Landes, Mary P. Ryan and Geoff Eley, when she argues that the bourgeois public sphere was in fact constituted by a "number of significant exclusions." In contrast to Habermas’ assertions on disregard of status and inclusivity, Fraser claims that the bourgeois public sphere discriminated against women and other historically marginalized groups: "... this network of clubs and associations – philanthropic, civic, professional, and cultural – was anything but accessible to everyone. On the contrary, it was the arena, the training ground and eventually the power base of a stratum of bourgeois men who were coming to see themselves as a “universal class” and preparing to assert their fitness to govern." Thus, she stipulates a hegemonic tendency of the male bourgeois public sphere, which dominated at the cost of alternative publics (for example by gender, social status, ethnicity and property ownership), thereby averting other groups from articulating their particular concerns.

In December 2019, Genting Hong Kong announced that MV Werften would build a new class of mid-size cruise ships, named the Universal class, which would measure 88,000 gross tons with a capacity for 2,000 passengers. The first ship of the class was scheduled for delivery in late 2022, but due to the COVID-19 pandemic MV Werften closed temporarily in March 2020, which delayed the expected deliveries of both Universal and Global class vessels. In July 2020, MV Werften received €175 million in financial aid from a consortium of commercial and state sources, which was expected to keep the shipyard solvent until an expected federal aid package of up to €570 million later in the year. In October, MV Werften received a €193 million loan from the German federal government's Economic Stabilisation Fund, which allowed for the resumption of work that month on Crystal Endeavor, with a target of a March 2021 delivery, and Global Dream.