Philosophical Traditions

Transdisciplinary research knits together knowledge from diverse epistemic communities in addressing social-environmental challenges, such as biodiversity loss, climate crises, food insecurity, and public health. This paper reflects on the roles of philosophy of science in transdisciplinary research while focusing on Indigenous and other subaltern forms of knowledge. We offer a critical assessment of demarcationist approaches in philosophy of science and outline a constructive alternative of transdisciplinary philosophy of science. While a demarcationist focus obscures the complex relations between epistemic communities, transdisciplinary (...) philosophy of science provides resources for meeting epistemic and political challenges of collaborative knowledge production. (shrink)

The aesthetic creation experience surpasses the regular known form of aesthetic subject-object relationship. It is unfortunately not sufficient to approach the problem in terms of sustaining subject and/or object side in this relation. However, the classical explanation of arts consider the relation according to one-sided approach(es). It is known that the fundamental approaches of aesthetics in the history of philosophy can be reduced to epistemological, ontological or ethical divisions. The contemporary approaches in aesthetics are in need of psychological theories as (...) much as they require philosophical holistic outlook. (shrink)

The article is devoted to the analysis of the world order in the context of the Versailles-Washington system, which was created as an international conclusion of the First World War. The Treaty of Versailles and Washington cemented the international consequences of the First World War, but it could not resolve them. Contradictions that were not taken into account during the creation of this system led to the Second World War. The Versailles-Washington system created short-term political and economic stabilization without a (...) solid foundation. No state was fully satisfied with the provisions of this system, which was one of the reasons for neglecting its main principles. Despite all this, turning to the experience of creating international regulatory algorithms within the framework of the Versailles-Washington system is very relevant in the context of today's global world challenges and the real threat to all humanity. So, how can the experience of the Versailles-Washington system, which existed about a hundred years ago, help the formation of the system of international relations in the 21st century? While answering this question, it should be noted that the Versailles-Washington system was the first system of international relations that tried to implement global internal restructuring and internal system reforms, despite the tragic results of its development - World War II. After it, the Yalta-Potsdam system, which covered more countries, became global. (shrink)

This article discusses Margaret Cavendish's position on reality and fiction in dreams and her role within the moderate skepticism of her philosophy. While Cavendish argues that there is no distinction between dream-like and waking depictions, she does not consider the difference between fact and fiction to be sharp or relevant. We will argue that, although Cavendish promotes a philosophical discourse that articulates reason –that seeks to know reality— and fancy —which constructs fictions—, considers that only "elevated" poetic fantasies are competent (...) for the construction of this discourse. (shrink)

Abstract The article undertakes ina socio- economic-political order free from exploitation, dogma, superstitions and discrimination, wherein every individual occupies the center stage in collective life. He is critical of speculative lain the empirical realities. It is argued that since the empirical realities are explainable by laws of nature postulation of transcendental entities is redundant and unwarranted. He seeks to show the futility of Parliamentary democracy as it vests power with the elected minority whereas the real power should rest in the (...) people at the grassroots through village committee. Man is rational at the core. acumen is not allowed to be overpowered by the non-rational factors. It is human will that determines the course of history. Politics and ethics must go hand in hand. Ethics has its origin in -centric. Roy ignores the fact that human existence is dependent on the non-humans species i.e. flora, fauna and inanimate forces of nature as well. Therefore values should be such that they not only offer a shared forum for human beings to share and care for their fellowmen but also the flora and fauna. Hence, in order to usher in the new society what is the need of the hour is cultivation of holistic values, As is the perception of reality (worldview), so is the nature of values. Holistic values presuppose a Cosmo-centric ontology. There is the necessity of a holistic ethical paradigm which is possible only when people by and large, perceive interrelatedness and interdependence of things and beings and the underlying unity beneath apparent diversity. (shrink)

This is an accessible summary - online, The Well - 1st September 2023 - of concerns raised in my book 'The Myths We Live By' and my latest, 'How To Think Like a Philosopher: Scholars, Dreamers and Sages Who Can Teach Us How to Live'. -/- Herewith as PDF.

Ofrezco una justificación breve del valor de la actividad científica y una vindicación de su defensa.

This chapter uncovers a less investigated aspect of the relationship between the two most important scholastic schools of the Renaissance, Thomism and Scotism: the influence of Scotist literature on distinctions as seen in some sixteenth-century Thomists. The chapter has a primary focus on Chrysostomus Javelli’s engagement in his discussion of divine attributes with the Scotist doctrine of distinctions, but also considers other Thomist sources. First, the beginnings of the highly specialised Scotist literature on distinctions are traced back to the start (...) of the fourteenth century; I show how some early followers of Duns Scotus, in particular Francis of Meyronnes and Petrus Thomae, systematised Scotus’ ontology of the various grades of being by compiling lists of subtle distinctions to be applied to various levels of reality. I give some indications as to the later reception of these models of distinctions in the Scotist school. Special attention is paid to Étienne Brulefer, since his summary of Petrus Thomae’s model of seven distinctions was Javelli’s source for the Scotist doctrine. I then investigate how Javelli worked with Brulefer’s summary, and how he sought to integrate the Scotist doctrine into his own discussion of divine attributes. Thomists traditionally allowed only a rational or mental kind of distinction among divine attributes, and between them and the divine essence. Javelli, however, endeavours to show how the Thomist position may be reconciled with the Scotist doctrine of a formal or ex natura rei distinction. He did not always endorse this conciliatory approach; I hypothesise that he changed his mind on the subject over time. Finally, I show how other Renaissance Thomists reacted to the Scotist system of distinctions; in particular, I draw attention to the Thomists Andreas Bodenstein von Karlstadt, Bartolomeo Manzoli, and Mattia Gibboni da Aquario, who all wrote treatises on Thomist distinction theory modelled on the Scotist system of distinctions. In some of this literature, lists of distinctions based on Thomist metaphysics were compiled in order to replace the Scotist system. I argue that Javelli’s approach is more conciliatory and, in fact, has some overlap with the concordist thought of Giovanni Pico della Mirandola, who himself considered Scotus and Aquinas to be in fundamental agreement as regards the distinction between divine attributes. (shrink)

Cheating is a growing academic and ethical concern in higher education. This article examines the rise of artificial intelligence (AI) generative chatbots for use in education and provides a review of research literature and relevant scholarship concerning the cheating-related issues involved and their implications for pedagogy. The technological “arms race” that involves cheating-detection system developers versus technology savvy students is attracting increased attention to cheating. AI has added new dimensions to academic cheating challenges as students (as well as faculty and (...) staff) can easily access powerful systems for generating content that can be presented in assignments, exams, or published papers as their own. AI methodology is also providing some emerging anti-cheating approaches, including facial recognition and water- marking. This article provides an overview of human/AI collaboration approaches and frames some educational misuses of such AI generative systems as ChatGPT and Bard as forms of “misattributed co-authorship.” As with other kinds of collaborations, the work that students produce with AI assistance can be presented in transparent and straightforward modes or (unfortunately) in opaquer and ethically-problematic ways. However, rather than just for catching or entrapping students, the emerging varieties of technological cheating-detection strategies can be used to assist students in learning how to document and attribute properly their AI-empowered as well as human-human collaborations. Construing misuses of AI generative systems as misattributed co-authorship can recognize the growing capabilities of these tools and how stressing responsible and mindful usage by students can help prepare them for a highly collaborative, AI-saturated future. (shrink)

As with so many mystics, Alexis karpouzos intuitively know the oneness of cosmic creation and historic humanity as part of all that is and all there isn't. So, the originality of Alexis Karpouzos thought is that it crosses the most diverse fields, the most opposing philosophies, to unite them into an often contradictory and broken whole. Marx and Heidegger, Nietzsche, Freud and Heraclitus, poets and political theorists all come together in the same distance and the same unusual proximity. Alexis karpouzos (...) use Pre-Socratics philosophy and generally the ancient Greek philosophy, as well as the pre-philosophical thinking of The Upanishads, the Vedas and Buddhism in India, of Lao Tzu, of Zen Buddhism and the Taoist tradition in China, of the Arab mystics and poets, with their metaphysical religiosity as the metaphysical basis for the interpretation and understanding of the world and existence. At the same time the ancient metaphysics is connect with Hegel’s dialectical ontology and with the modern thinking of Marx, Nietzsche, Freud, Heidegger, and others as the interpretive context for understanding the central problems of the technical and scientific world during his time. Novalis, Hölderlin, Rimbaud, Whitman, Eliot and others show the dreamy nature of existence, the transcendence of the Cosmos, welcome the infinity. For Alexis karpouzos the combination of ancient and modern thought creates the holistic experience of universal space-time and the consciousness of the unity. The poetic thought of Alexis karpouzos is a expressions of soul's inner experiences, expression of universality. The inspiring visual images and the symbolic use of language offer a description of elevating experiences of consciousness, a glimpse of higher worlds. The philosophy of Alexis karpouzos speak to the human experience from a universal perspective, transcending all religions, cultural and national boundaries. Using vivid images and a direct language that speaks to the heart, his philosophy evokes a sense of deep communication with the collective unconscious, a sense of connection to all the creatures of the world, compassion for others, admiration for the beauty of nature, reverence for all life, and an abiding faith in the invisible touch of world. Alexis karpouzos thoughts are often terse and paradoxical, challenging us to to break out of the box of limiting beliefs and see things from a new perspective. Above all, Alexis karpouzos continually calls to us to wake up and explore the mysteries within our own selves, i.e the mysteries of universe. (shrink)

In quantum mechanics, the term “creativity” is amplified, since natural events form the constant transition from possibility to reality, according to the ontological probabilism of the Schrödinger equation. The completion of the quantum theory through the concept of the Grand Unified Theories, and especially through the yet incomplete superstring theory, reveals that at the micro level of creation of sub-atomic particles or space, motion literally comes prior to Being and objects are forms of a motion which suggests a constant transition (...) from possibility to reality. In non – linear physics of complex systems, the term “creativity” does not simply correspond to the initial emergence of the universe (big bang) or to the sub-atomic scale processes described by quantum mechanics, the Grand Unified Theories and the superstring theory, but is expanded to all aspects of nature: i.e. physical - chemical, ecological, psychological – mental aspect. So, through the non – linear physics theory, macroscopically viewed beings are constructed, holistic forms of motion, in order for the whole to gain a non reducible (therefore the whole is constantly being produced) ontological meaning which characterizes the operation of the part. Combining the theories of quantum mechanics and relativity, it could be stated that modern physics abolishes the customary perception concerning the natural phenomena, which were concerned as a constant transformation of a fundamental substance. On the contrary, the contemporary description of the natural world by physics and mathematics corresponds to Morphodynamics, i.e. the description of the world as creation of all cosmic shapes from a zero point, on all cosmic levels. From this point of view, zero is understood as the absence of shape, while the notion of an unshaped eternal substance is weakened and does not seem to be able to be justified by the evolution of scientific thought. The “beings” and their “substance” are assimilated to forms of movement that have already been created or that are being created, and constitute motion inside motion. (shrink)

Proceedings of the 2023 International Conference of the Association for the Promotion of African Studies (APAS) held at the University of Nigeria Nsukka on 24th - 27th May -/- .

Proceedings of the 2023 International Conference of the Association for the Promotion of African Studies.

In this chapter, important transcultural and multi-civilizational foundations for a comprehensive philosophy of cosmic life are presented from a systematic and at the same time historical perspective. An “anacrusis” regarding the origin of the philosophical term ‘cosmic life’ is followed by systematic groundwork in relation to Gotthard Günther’s concepts of poly-contexturality and trans-classical science. These are extended and complemented by the views of other thinkers. Against this background, the new term ‘panenbiotism’ (“all-in-life-doctrine”) is introduced. Like ‘cosmic life,’ this term is (...) then used as the basis for a transcultural comparative discussion of positions from ancient Hellenic and Chinese contexts, from South and West Asia, and from Europe. This discussion is organized in the form of three main sections which correspond to three basic themes concerning ‘cosmic life.’ Each of these is developed along the trajectories of related subtopics. In this sense, the first main section presents several views from various times and places in the context of which (cosmic) life is seen as an expressed principle of incessant self-(re)creation through metabolism and partial self-consumption. In the second main section, the transcultural comparative angle is applied to multiple perspectives and variations on the theme of cosmic life as an integral feature of a vast or infinite universe. Finally, the third main section presents family-resemblant views of cosmic life as an integral aspect of cosmic ‘light.’ This last section also links the discussion with some unorthodox and very innovative hypotheses of our time. The main thesis of this chapter is that a future philosophy of cosmic life must draw on a variety of philosophical traditions from different civilizations and, in a spirit of unrestricted openness, translate the ultimate inexhaustibility of all scientific endeavors into a more productive intellectual reality within the expanded scope of a new kind of trans-classical concept of science. (shrink)

The absolute immutability of God, as it was expounded by many ancient and medieval thinkers such as Aristotle and St. Thomas Aquinas, contends that God has no real relation with the world, but only a relation of reason. This view lingered until contemporary scholars like the process thinkers such as Alfred North Whitehead and his disciple, Charles Hartshorne, argued that God has a dipolar meaning that God influences the world and that the world also influences him. While protecting God's intrinsic (...) Being, some contemporary thinkers like Clarke, Grant, and others also tried to formulate his real relationship with the world. But the problem remains on how to posit this real relation with the world without insinuating two natures in God. I wish to state in this paper that God has real relation with his creatures which is rooted in what I call “creational relation" that was made manifest at creation and continues after it. (shrink)

The logos has· been interpreted in any way by different scholars and· the · proper ·interpretation seems not to be clear. There seems to be a contradiction in the prologue, Jn 1 :1. Again, what is the relationship of the logos to the father as it appears in the prologue? The purpose of this study is to try an attempt a synthesis of those varied interpretations. The significance of the study is that it will help students of scriptures to have (...) more insight into the understanding of the logos and the prologue. The scope of this study is the passage of John 1: 1-18 and other related material. The approach here is the hermeneutical approach which, for Madu (1997), is conceded with how we can get from texts reliable interpretations. (shrink)

Nigeria is seen as a poverty-stricken society as about 70% of her estimated 138 million population live in abject poverty. She is a nation blessed with mineral resources like crude oil, limestone, iron ore, timber, coal and a host of other commodities. Yet, majority of her citizenry lives in grinding poverty. Nigeria has been rated one of the most corrupt nations in the world. In fact, corruption has constituted an albatross for the progress of the nation. To do theology (to (...) theologize) in Nigeria today and still wink at the dehumanizing condition of the masses will amount to playing the ostrich. Therefore, the Church in Nigeria has an urgent duty to manifest her witness of action, as a prophetic church, to address the problem of poverty in Nigeria. (shrink)

Readers concerned with understanding how to appropriate St. Thomas Aquinas’s thinking for the twenty-first century will be greatly assisted in this task by reflecting upon this volume. They will learn much about the last century’s attempts to rethink St. Thomas from the varied positions of neo-Thomists in movements such as Transcendental and Existential Thomism. They will understand the ways in which thinkers such as Marechal and Phelan, were recrafting or, perhaps, abandoning classical Thomism, and how contemporary thinkers, such as Rev. (...) Christopher Cullen, S.J. were countering with arguments defending traditional Thomism. And, importantly, they will confront the thought of one important figure connected with this appropriation: Rev. Norris W. Clarke, S.J., with whom I had contact in many ways as a fellow faculty member and as a popular lecturer. This book is an analytically precise, thoughtful, fruitful exercise in philosophy. It renders appropriate homage to that important twentieth-century Jesuit philosopher and teacher, and prepares the ground for critical appraisal of other various creative appropriations of St. Thomas Aquinas in the past century. -/- —William P. Baumgarth, Sr., PhD, Associate Professor of Political Philosophy, Fordham University. (shrink)

The phrase ‘Never Again,’ ‘plus jamais, ‘nie wieder,’ ‘nunc más’ and ‘nunca mais’ promises to end the atrocities of the 20th century and warns of their return if individuals and governments remain indifferent to injustices in the world. Never Again is based on the moral claim that active remembrance is central to learning from the past and to preventing violence in the future. Indeed, as President Volodymyr Zelensky argued in his speech on May 8th commemorating the end of World War (...) II, ‘Never Again’ is ‘the anthem of the civilized world.’ While the promise of Never Again was undermined by genocide in Yugoslavia and Rwanda, and the bombing of civilians in Syria and war in Afghanistan, Russia’s full-scale invasion of Ukraine tests the ethics of Never Again on a larger scale with its looming specter of nuclear war and growing list of war crimes. In an effort to understand how the very institutions that were created in the aftermath of World War II could not prevent war from returning to Europe, my argument proceeds in three parts: (1) Never Again is based on a paradox between the universal and the particular, as well as between the historical experience of individuals in the past and the universal promise to avert its reoccurrence. (2) Never Again refers to a break in historical time that links the living with memories of the dead and promises not to repeat the violence of the past in the future. At issue is the kind of intergenerational responsibility implied in the ethics of Never Again. (3) The imperative of Never Again is weakened when memory is reduced to a melancholic gaze of catastrophe that privileges a tragic understanding of history. (shrink)

The secularisation idea is that modernity leaves religion behind. But for Gauchet, modernity just is religion transformed, without remainder. The Axial Age discovery of the inner world of the psyche and its symbolic expressions, was at the same time a growth in understanding of God as creator, transcendent and incommensurable with all of creation. Henceforth, religion would be in the key of personal struggle and symbolic transformation, putting aside heteronomy. Taylor adds a caveat: the self-image of the self-sufficient, autonomous individual (...) subtracted from the canopy of 'higher' mythological entities obscures the basic human need for recognition and identity. This issues in an unhelpful politics of mobilization and manipulation. Likewise, Voegelin sees both liberal modernity and present-day religion as largely gnostic, closed and ideological versions of the traditions. Secular public policy types the religions as sects. But the autonomy of self-determination arises out of religion and a plausible secularisation thesis would see contemporary culture as containing within it the possibility for a secular expression of the authentic religious tradition - including resistance to sect-like religiosity. The revisionist history suggested here entails a rethink of the image of modernity in terms of a complete break with the pre-secular culture and entails a re-positioning of religion within secular society. (shrink)

El trabajo que se presenta intenta mostrar, por un lado y siguiendo a Ortega y Gasset, la complejidad del fenómeno de la política; y por otro lado, a partir de la constatación anterior, la necesidad de una ética que haga de la política una actividad presidida por el diálogo, la integración y la búsqueda de soluciones a las complejidades de la sociedad actual. Son relevantes en este aspecto Apel y Habermas.

Glimpses into Byzantium. Its Philosophy and Arts -/- This volume contains peer-reviewed articles published by the author either in hard-copy or in electronic format between 2019 and 2021. These focus on various aspects of Byzantine and Medieval culture. -/- It is not possible to upload an entire book here, but there are copies of it in libraries and it can also be bought from Amazon.

In this article, I aim to demonstrate that moral responsibility theory produces, legitimates, and even magnifies the considerable social injustice that accrues to disabled people insofar as it implicitly and explicitly promotes a depoliticized ontology of disability that construes disability as a naturally disadvantageous personal characteristic or deleterious property of individuals rather than identifies it as an effect of power, an apparatus. In particular, I argue that the methodological tools of “analytic” philosophy that philosophers of moral responsibility theory employ to (...) establish the philosophical domain in which they engage have distinctly detrimental effects on disabled people. (shrink)

Along with being a Greek philosopher, Socrates was also considered an oral philosopher. He preferred to ask more and answer the truth, through questions and answers. Because he considered it his duty to reveal the ignorance of people who present themselves as scientists for their entire lives. But he himself never fought for giving himself to scientists. Our knowledge about Socrates is the conclusion of other people who are aware of his activities and work through stories about him. That is (...) why we do not know enough about Socrates and do not have reliable information. But in order to know Socrates, we have no other way but to believe in the stories and words of the disciples, followers and even enemies of the scientist. The article presents the views of three different figures on the personality of Socrates. The first view is about Socrates provided by Xenophon. Socrates according to Xenophon, he was a highly moral, believe and ascetic person. The second view is Plato's Socrates. According to Plato, he was an exalted and reliable person with great ideas. The third view is Aristotle. His conclusions about Socrates differ sharply from the praising conclusions of Xenophon and Plato. (shrink)

Beyond the past, present, future and possible conceptual varieties and variations as well as applications or uses, our purpose is to try to understand what can be concealed and revealed, in terms of residual elements, the various & multiple aspectual dimensions of the idea of " View from Nowhere". For these reasons, we propose to question the concept of "point of view/ View from" from the following interrogation: to what extent would it be necessary for thought to be able to (...) go beyond the limits inherent to any human and individual perspective, necessarily particular and subjective? Our proposal will question the origins of "perspectivism" in order to circumscribe a certain conceptual indeterminacy which seems to haunt also all or part of its possible contemporary uses. To reflect on the different systems where it can be operative and on the structuring function of the "perspectivity", to determine certain epistemic and historical contexts which bring this last one to the metaphysical agenda, to define the problems and limits of any logic of the "point of view" and the various related conceptual strategies, elaborated by the philosophers when they seize the idea of perspective and its aspectual dimensions, such will be the stake of our subject which will undoubtedly tend, according to the points of view, to claim or not to exceed any perspective.... (shrink)

In this essay I propose to discuss the themes about body and community, analyzed in Jean Luc Nancy works: Corpus and the inoperant community, where the french philosopher reflections inquiries about the being and its corporeality, which allows to approach to the concept of meaning in a modernity that seems to has settled down the community in its edge, where the being is revealed as embodied.

Quality of Zionism`s formation Written by: A.M. Abstract One of the most important discussions in every school of thought is the subject of recognizing the enemies against the given school. Every being in the world should know their enemies in order to be able to secure their survival and provide the necessary means of defend against the enemies. Even the animals follow the same rule; no animal was trapped by the hunter except when it acted ignorantly. Concerning this subject, Imam (...) Khomeini Says no freeman officially recognizes Israel. The Quranic verse (82, surah: Ma`edeh) explains the subject of knowing the enemy and prioritizes it as, “Latajiddana Ashad Al-Nas” The first important enemy is the Jews and if one day the Quran would change the first important enemy changed. Any mention of the Jews in the Quran should be interpreted as the Zionism. The second important enemy is “Al-Ladina Ashraku” which means the polytheists. Another Quranic verse says that the Christians are also the Muslims` enemies, “Wa lan Tarza ankel Yahud Wa la Nasara Hatta Tattabe`a Mellatahom Qol Inna Hada Allah Wa laen Ittabaat Ahwa`ahom Bad Al-Ladi Jaaka Min Al- Elme Ma laka Men Allah-e Men Waliye Wala Nasir” meaning that the Jews and Christians will never be satisfied with you [so that you surrender to their wants] and follow their [distorted] religion. Say: Guidance is only the God`s guidance! And if you follow their desires, after becoming aware of it, there will be neither divine guardians nor any companions for you. (Surah: Baqareh, Verse 120). This article has mostly dealt with the basic formation of the Zionism. The subject has been divided and discussed in 4 categories, namely civil Zionism, Zionism in economy, policy, and religion. The article studies the importance of the Middle East in the viewpoint of “Lord Rochild” and the issue of laying the groundwork for controlling the Middle East as the best option for founding the Jew government. The Zionism`s four mentioned aspects were effective and aimed at creating a powerfull united Zionist government and later and as the result of these efforts the Israel promised state was founded. The author points to the serious problems of Zionism and indicates that the Post-Zionism, who had entered the scene to solve these problems, could not succeed in doing this mission. چگونگی شکل‌گیری و پیدایش صهیونیزم//Quality of Zionism`s formation//تأسیس الصهیونیة و ظهورها Keywords: Zionism, Economic, Political, Cultural and Religious Zionism, Israel, Rothschild, Instantly. (shrink)

Readings in Chinese Women's Philosophical and Feminist Thought gathers 40 original writings on women by 32 authors (many of whom are women) from the Yuan dynasty to the Republics, an important 700-year historical period during which women's learning in China blossomed as a result of economic prosperity, the development of commercial printing, and the interaction between East and West. -/- Selections are made not only from canonical texts on women's virtues, but also from less orthodox literary works such as plays, (...) poetry, novels, essays, and revolutionary writings that illuminate the lived experience of women and the perception of gender. With many texts translated into English for the first time, this reader provides the context needed to understand them. It features: -/- - Chronologically organized readings in the sequence of the Yuan, Ming, Qing dynasties, and the Republics to demonstrate historical progression of thought (or the lack of) - Introductions to each section and chapter covering essential information about the authors and the cultural, historical, and philosophical background to their work - A chronology of dynasties, Republics, key events, and a map -/- Recovering discourse so often neglected in discussion of Chinese thought, this is the first collection to pay special attention to women-authored works from the late 13th to the early 21st century. By bringing these readings together in a single volume, it juxtaposes and compares female and male perspectives from the same time and creates a new narrative of Chinese philosophical thought. (shrink)

3.2.2. The principle of conceptual containment ........................... 116 3.3.3. The physical human subject or the “I” ............................... 119 3.4. The hyperverse and its EDWs – the antimetaphysical foundation of the EDWs perspective ........................................... 150 Part II. Applications Chapter 4. Applications to some notions from philosophy of mind .. 159 4.1. Levels and reduction vs. emergence ............................................. 160 4.2. Qualia, Kant and the “I” ............................................................... 181 4.3. Mental causation and supervenience ............................................ 190 Chapter 5. Applications to some notions from cognitive science (...) ...... 200 5.1. Computationalism ........................................................................ 200 5.2. Connectionism .............................................................................. 211 5.3. The dynamical system approach .................................................. 223 5.4. Robotics ........................................................................................ 232 5.5. Dichotomies concerning the notion of mental representation and processing .............................................................................. 243 5.6. The EDWs perspective and some key elements in cognitive science .......................................................................................... 249 5.7. The relation between key elements and some philosophical distinctions ................................................................................... 264 5.8. Cognitive neuroscience ................................................................ 267 5.9. The status of any living entity ...................................................... 277 Chapter 6. Applications to some notions from philosophy of science and science ............................................................................ 281 6.1. A glance at logical positivism ...................................................... 285 6.2. Carnap’s linguistic frameworks .................................................... 289 6.3. Carnap vs. Gödel or syntactic vs. semantic .................................. 292 6.4. Carnap vs. Quine or rational reconstruction vs. naturalized epistemology ................................................................................ 295 6.5. Quine’s ontological relativity ....................................................... 296 6.6. Goodman’s relativity .................................................................... 298 6.7. Putnam and the rejection of the “thing-in-itself” .......................... 299 6.8. Friedman’s relative constitutive a priori principles....................... 301 6.9. Some notions from quantum mechanics ....................................... 305 6.10. The status of the external non-living epistemologically different entities ....................................................................................... 343 Conclusion .............................................................................................. 361 References .............................................................................................. 369. (shrink)

Sangat is a term derived from the root word "sang," meaning association or to accompany travelers on pilgrimage. It also relates to assembly, company, fellowship, congregation, meeting, or union. The word sangat refers only to fellowship but does not necessarily refer to the merits or traits of associates. Sangat: In the Sikh religion, the Sangat term is used to refer to the community of people who gather to worship and support each other in their spiritual journey. Through the Sangat, Sikhs (...) can deepen their understanding of the teachings of their faith. Thus, it allows people to connect with others who share their values and beliefs, fostering a sense of belonging and unity. The moral traits of Sangat are essential and are mentioned in both scripture of Guru Granth Sahib and the code of conduct. Both Amritdhari Sikhs (Khalsa) and Sehajdhari Sikhs are integral parts of the Sangat. In recent times, the Sangat has also adapted to the modern context by leveraging technology to connect people worldwide. Sikhs can now connect with each other, share their experiences, and participate in virtual Sangat from the comfort of their own homes. Guru Arjan Dev encourages us to be part of Sangat. O fortunate ones! Join the Sangat (the Blessed Congregation); Therein, learn and reflect on the True Word (Shabd). (M. 5, SGGS: 46) Saadh Sangat: Saadh Sangat is a term used in Sikhism that refers to the congregational body of committed human beings who aspire toward the attainment of self-realization through the active engagement with the Divine Word (shabd) and loving adherence to the long established traditions (rehat-maryada) of the Panth. The term "Saadh" means holy or pious, and "Sangat" means assembly or congregation. It is believed that being part of a community of like-minded individuals can help one to stay on the path of righteousness and lead a fulfilling life. The Saadh Sangat is also seen to serve others, as community members often come together to engage in acts of charity and service to the broader community. The importance of the Saadh Sangat is emphasized in Sikh teachings. Guru Arjan Dev proclaims the importance of Saadh Sangat as: In the Saadh Sangat (the Company of the Holy), the True Name of the Lord comes to dwell in the mind. (M. 5, SGGS: 51). (shrink)

La búsqueda de lo divino, que aparece en el cristianismo como un asunto espiritual, perfila ser tema de importancia para una mística agustiniana que tiene referencias a la figura de Dios, esto es, expresiones que intentan describir la naturaleza divina. Así pues, el santo de Hipona, a través de términos como luz y verdad, presenta los rasgos de un Dios que parece mostrarse tal como es, pero para alcanzar una visión tan inefable, es necesario el deseo de esta; una búsqueda (...) de Dios que, traducida en amor, es un proceso de ascenso a la verdad de lo divino permeado por ese intenso deseo de ello. De manera que un deseo de Dios posiblemente connota una erótica entendida como amor vehemente; el cual, para interés del presente artículo, puede resignificar la noción común de erótica y de sexualidad inherentes al carácter relacional del ser humano, a veces visto con sospecha. (shrink)

from phenomenic studies to an aspect of a grain in a Win Wenders film or a butterfly on a wheal.

A universal religion is a philosophical and theological concept with universal applicability regardless of culture, race, sex, religion, nationality, or another distinguishing feature [1]. A universal religion may also emphasize universal principles and inclusively accept others. Some examples of universal religions are Baháʼí Faith, Buddhism, and Christian Universalism. These religions believe in one fundamental truth that transcends the national, cultural, or religious boundaries or interpretations of that one truth. Sikhism is a religion that emerged in the Punjab province of India (...) during the 15th century. While it is not typically described as a "universal" religion in the same way that, for example, Christianity or Islam are often told, it does contain values and principles that are universal and applicable to people from all walks of life. Though there is no universally established definition of a "universal religion," some characteristics that may be associated with such a religion include Inclusivity, Universality, Tolerance, Unity, Ethical values, Spiritual Growth, Service, Education, Social Justice, and Peace. (shrink)