A 2011 draft, by Libb Thims (Ѻ), of what constitutes, differentially, a “natural act”, as contrasted with an “unnatural act”, stemming from discussions with the interactive play site app “Acts of Kindness” (at AOK.tv).

“Act only according to that maxim whereby you can at the same time will that it should become a universal law.”

— Immanuel Kant (1785), the categorical imperative (compare: thermodynamic imperative) [2]

“As my familiarity with the work [of Pareto] has increased, I have become convinced that my acquaintance with Pareto’s analysis of facts, with his synthesis of results, with his methods, and with some of his theorems is at present indispensable for the interpretation of a wide range of phenomena, whenever and whatever men act and react upon one another.”

— Lawrence Henderson (c.1928), in lieu of mental absorption of Vilfredo Pareto [3]

“The Iranian engineer and post-revolutionary Prime Minister, Mehdi Bazargan proposes the theory of thermodynamics. This is to find out the relationship between faith and knowledge and the role of morality in everyday life, which is an attempt to combine Western techno-science with local culture. Bazargan’s usage of the theory of thermodynamics is not metaphorical. His arguments are followed by direct application of concepts and formula. What he achieves is quite creative: faith and knowledge become intertwined but disjointed ....The effect of this disjointedness is that the individual becomes responsible for acting morally, as if he or she is performing the act of god. Second, as argued by Bazargan using the theory of thermodynamics, faith is self-reflecting: it changes through time and adjust to renew changes in life. Faith also dies if there is no effort by the subject to revive it.”

— Nurdeng Deuraseh (2011), “Muslim Scholars on Dialogue of Modern Science”, co-authored with: Termizi Abu Talib, and Husni M. Harun, generally based on the 2004 work of Mazyar Lotfalian [4]