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The iron law of oligarchy is a political theory, first developed by the German sociologist Robert Michels in his 1911 book, Political Parties. It asserts that rule by an elite, or oligarchy, is inevitable as an "iron law" within any democratic organization as part of the "tactical and technical necessities" of organization.

Michels's theory states that all complex organizations, regardless of how democratic they are when started, eventually develop into oligarchies. Michels observed that since no sufficiently large and complex organization can function purely as a direct democracy, power within an organization will always get delegated to individuals within that group, elected or otherwise.

Using anecdotes from political parties and trade unions struggling to operate democratically to build his argument in 1911, Michels addressed the application of this law to representative democracy, and stated: "Who says organization, says oligarchy." He went on to state that "Historical evolution mocks all the prophylactic measures that have been adopted for the prevention of oligarchy."

According to Michels all organizations eventually come to be run by a "leadership class", who often function as paid administrators, executives, spokespersons or political strategists for the organization. Far from being "servants of the masses", Michels argues this "leadership class," rather than the organization's membership, will inevitably grow to dominate the organization's power structures. By controlling who has access to information, those in power can centralize their power successfully, often with little accountability, due to the apathy, indifference and non-participation most rank and file members have in relation to their organization's decision-making processes. Michels argues that democratic attempts to hold leadership positions accountable are prone to fail, since with power comes the ability to reward loyalty, the ability to control information about the organization, and the ability to control what procedures the organization follows when making decisions. All of these mechanisms can be used to strongly influence the outcome of any decisions made 'democratically' by members.

Michels stated that the official goal of representative democracy of eliminating elite rule was impossible, that representative democracy is a façade legitimizing the rule of a particular elite, and that elite rule, which he refers to as oligarchy, is inevitable. Later Michels migrated to Italy and joined Benito Mussolini's Fascist Party, as he believed this was the next legitimate step of modern societies. The thesis became popular once more in post-war America with the publication of Union Democracy: The Internal Politics of the International Typographical Union (1956) and during the red scare brought about by McCarthyism.

The ant on a rubber rope is a mathematical puzzle with a solution that appears counterintuitive or paradoxical. It is sometimes given as a worm, or inchworm, on a rubber or elastic band, but the principles of the puzzle remain the same.

The details of the puzzle can vary, but a typical form is as follows:

An ant starts to crawl along a taut rubber rope 1 km long at a speed of 1 cm per second (relative to the rubber it is crawling on). At the same time, the rope starts to stretch uniformly at a constant rate of 1 km per second, so that after 1 second it is 2 km long, after 2 seconds it is 3 km long, etc. Will the ant ever reach the end of the rope?

At first consideration it seems that the ant will never reach the end of the rope, but in fact it does. (In the form stated above, it would take 8.9×10⁴³⁴²¹ years.) Whatever the length of the rope and the relative speeds of the ant and the stretching, provided that the ant's speed and the stretching remain steady, the ant will always be able to reach the end given sufficient time. Once the ant has begun moving, the rubber rope is stretching both in front of and behind the ant, conserving the proportion of the rope already walked by the ant and enabling the ant to make continual progress.

The Permian–Triassic extinction event, also known as the P–Tr extinction, the P–T extinction, the End-Permian Extinction, and colloquially as the Great Dying, formed the boundary between the Permian and Triassic geologic periods, as well as between the Paleozoic and Mesozoic eras, approximately 252 million years ago. It is the Earth's most severe known extinction event, with up to 96% of all marine species and 70% of terrestrial vertebrate species becoming extinct. It was the largest known mass extinction of insects. Some 57% of all biological families and 83% of all genera became extinct.

There is evidence for one to three distinct pulses, or phases, of extinction. Potential causes for those pulses include one or more large meteor impact events, massive volcanic eruptions (such as the Siberian Traps), and climate change brought on by large releases of underwater methane or methane-producing microbes.

The speed of the recovery from the extinction is disputed. Some scientists estimate that it took 10 million years (until the Middle Triassic), due both to the severity of the extinction and because grim conditions returned periodically for another 5 million years. However, studies in Bear Lake County, near Paris, Idaho, showed a relatively quick rebound in a localized Early Triassic marine ecosystem, taking around 2 million years to recover, suggesting that the impact of the extinction may have been felt less severely in some areas than others.

"I know that I know nothing" is a saying derived from Plato's account of the Greek philosopher Socrates. Socrates himself was never recorded as having said this phrase, and scholars generally agree that Socrates only ever asserted that he believed that he knew nothing, having never claimed that he knew that he knew nothing. It is also sometimes called the Socratic paradox, although this name is often instead used to refer to other seemingly paradoxical claims made by Socrates in Plato's dialogues (most notably, Socratic intellectualism and the Socratic fallacy).

This saying is also connected or conflated with the answer to a question Socrates (according to Xenophon) or Chaerephon (according to Plato) is said to have posed to the Pythia, the Oracle of Delphi, in which the oracle stated something to the effect of "Socrates is the wisest person in Athens." Socrates, believing the oracle but also completely convinced that he knew nothing, was said to have concluded that nobody knew anything, and that he was only wiser than others because he was the only person who recognized his own ignorance.

The medieval Cistercian numerals, or "ciphers" in nineteenth-century parlance, were developed by the Cistercian monastic order in the early thirteenth century at about the time that Arabic numerals were introduced to northwestern Europe. They are more compact than Arabic or Roman numerals, with a single glyph able to indicate any integer from 1 to 9,999.

Digits are based on a horizontal or vertical stave, with the position of the digit on the stave indicating its place value (units, tens, hundreds or thousands). These digits are compounded on a single stave to indicate more complex numbers. The Cistercians eventually abandoned the system in favor of the Arabic numerals, but marginal use outside the order continued until the early twentieth century.

The political philosopher Sheldon Wolin coined the term inverted totalitarianism in 2003 to describe what he saw as the emerging form of government of the United States. Wolin analysed the United States as increasingly turning into a managed democracy (similar to an illiberal democracy). He uses the term "inverted totalitarianism" to draw attention to the totalitarian aspects of the American political system while emphasizing its differences from proper totalitarianism, such as Nazi and Stalinist regimes.

The book Days of Destruction, Days of Revolt (2012) by Chris Hedges and Joe Sacco portrays inverted totalitarianism as a system where corporations have corrupted and subverted democracy and where economics bests politics. Every natural resource and living being is commodified and exploited by large corporations to the point of collapse as excess consumerism and sensationalism lull and manipulate the citizenry into surrendering their liberties and their participation in government.

Milankovitch cycles describe the collective effects of changes in the Earth's movements on its climate over thousands of years. The term is named for Serbian geophysicist and astronomer Milutin Milanković. In the 1920s, he hypothesized that variations in eccentricity, axial tilt, and precession resulted in cyclical variation in the solar radiation reaching the Earth, and that this orbital forcing strongly influenced climatic patterns on Earth.

Similar astronomical hypotheses had been advanced in the 19th century by Joseph Adhemar, James Croll and others, but verification was difficult because there was no reliably dated evidence, and because it was unclear which periods were important.

Now, materials on Earth that have been unchanged for millennia (obtained via ice, rock, and deep ocean cores) are being studied to indicate the history of Earth's climate. Though they are consistent with the Milankovitch hypothesis, there are still several observations that the hypothesis does not explain.

Kangina (Dari: کنگینه, lit. 'treasure'), also called Gangina, is the traditional Afghan technique of preserving fresh fruit, particularly grapes, in airtight discs formed from mud and straw. The centuries-old technique is indigenous to Afghanistan's rural center and north, where remote communities that cannot import fresh fruit eat kangina-preserved fresh grapes throughout the winter, and merchants use kangina to safely store and transport grapes for sale at market. Grapes preserved using kangina in modern Afghanistan are typically of the thick-skinned Taifi or Kishmishi varieties, which are harvested later in the season and remain fresh in the mud vessels for up to six months.

The method, a form of passive controlled-atmosphere storage, works by sealing fruit in the clay-rich mud, restricting flow of air, moisture and microbes, much as a plastic bag would. Discs are formed from two bowl-shaped pieces, which are sculpted from mud and straw, and baked in the sun before being filled with up to 1–2 kilograms (2.2–4.4 lb) of un-bruised fruit and sealed with more mud. They are kept dry and cool, away from direct sunlight. Gradual permeation of gas through the clay barrier allows oxygen to enter the container, keeping the grapes alive, while the elevated concentration of carbon dioxide inside the package inhibits the grapes' metabolism and prevents the growth of fungus. The grapes are prevented from drying out, and the mud absorbs liquid which would otherwise lead to bacterial and fungal growth.

The practice of storing grapes in mud and straw has been recorded as far back as the 12th century: in his Book of Agriculture, Sevillan agronomist Ibn al-'Awwam noted layering grapes with straw in mud-sealed glass containers or "cowpat bowls" as an extant technique of preservation in Andalusia.

Kangina are inexpensive, eco-friendly, and effective vessels for the preservation of fresh fruit. A 2023 study found kangina and polystyrene foam boxes to be the most effective vessels for preserving grapes. The containers are, however, heavy, unwieldy, and prone to absorbing moisture.

"The Unreality of Time" is the best-known philosophical work of the Cambridge idealist J. M. E. McTaggart (1866–1925). In the argument, first published as a journal article in Mind in 1908, McTaggart argues that time is unreal because our descriptions of time are either contradictory, circular, or insufficient. A slightly different version of the argument appeared in 1927 as one of the chapters in the second volume of McTaggart's greatest work, The Nature of Existence.

The argument for the unreality of time is popularly treated as a stand-alone argument that does not depend on any significant metaphysical principles (e.g. as argued by C. D. Broad 1933 and L. O. Mink 1960). R. D. Ingthorsson disputes this, and argues that the argument can only be understood as an attempt to draw out certain consequences of the metaphysical system that McTaggart presents in the first volume of The Nature of Existence (Ingthorsson 1998 & 2016).

It is helpful to consider the argument as consisting of three parts. In the first part, McTaggart offers a phenomenological analysis of the appearance of time, in terms of the now famous A- and B-series (see below for detail). In the second part, he argues that a conception of time as only forming a B-series but not an A-series is an inadequate conception of time because the B-series does not contain any notion of change. The A-series, on the other hand, appears to contain change and is thus more likely to be an adequate conception of time. In the third and final part, he argues that the conception of time forming an A-series is contradictory and thus nothing can be like an A-series. Since the A- and the B- series exhaust possible conceptions of how reality can be temporal, and neither is adequate, the conclusion McTaggart reaches is that reality is not temporal at all.