Philosophy, Introductions and Anthologies

The Field: A Preliminary Ontology of Coherence and Reflexive Emergence develops a coherence-first ontological framework for the emergence of structure. The analysis begins with Pure Is-ness, defined as infinite undifferentiated coherence prior to differentiation, temporality, metric structure, and discrete ontology. Structural Self-Reference is then introduced as the first intrinsic reflexive differentiation within undivided coherence, establishing internal differentiability without ontological division. Fractal Interiorization formalizes the recursive stratification of this reflexive structure, showing how higher-order internal organization can arise without yet generating temporal (...) succession, oscillatory dynamics, or externally distributed multiplicity. Together, these stages define a pre-dynamical architecture in which differentiation originates internally and complexity emerges through recursively deepening self-relation. The resulting framework provides a foundational ontological basis for the later treatment of threshold conditions, transition, and dynamical expression. (shrink)

A concise open-access textbook intended for an undergraduate audience, which brings together essential selections from Gandhi on nonviolence with supplementary materials, including: a preface; boxes providing examples, historical notes, extended explanations, and related philosophical work; overviews of post-Gandhian developments in nonviolence; diagrams, tables, and photos; discussion questions; reading and viewing suggestions; and a glossary.

This essay states the definition of Absolute Love and the human working-standard that is measured against it. It is written under The Foundational and Fundamental Law of Absolute Perfection, Fourth Edition, which governs it. -/- Absolute Love is the act of sustaining Life in Truth: to provide what Life lacks and to protect what Life has, without distortion, in every circumstance. It is the reference-standard. It is unconditional, holding regardless of feeling, culture, or circumstance; it is not chosen; it does (...) not depend on any act that attains it; and it is also the Absolute Truth. Given two declared commitments on how the Law is read, it is the unit of the Law, {1=1×1.}, and the proposition true in every circumstance. It lacks nothing, adds nothing, and leaves undistorted the one it is expressed toward. -/- From the reference-standard, the essay obtains the criterion by which the act of a person is evaluated: Love is the willed act of sustaining Life within Truth, evaluated in the circumstance in which it is performed and renewed at each moment. It locates the will at the decision between recognition and acceptance, which recognition does not determine. It then presents the human working-standards, acts of Love used as examples, together with counterfeits that fail the criterion. -/- The essay treats the corruption of the definition as measurement against a false reference-standard, with Plato's perfectly just man as the thought experiment that states its structure, and it gives justice, mercy, and judgment as they hold at the reference-standard and in a person. Each claim is stated at its status: what is proved, what is given declared commitments, and what is declared and held to a test that can fail. (shrink)

-/- תקציר -/- מאמר זה מציע הערכה מחודשת ורדיקלית של המונותאיזם המשהי, תוך העתקת הפרדיגמה מהתגלות תיאולוגית חיצונית להשלכה פסיכולוגית וקוסמולוגית פנימית. באמצעות סינתזה בין הטיפולוגיה היונגיאנית, האקזיסטנציאליזם, ועקרון האי-מקומיות, לצד היפוך הנוסחה של איינשטיין (הקובעת כי מסה היא למעשה אנרגיה קוסמית קפואה ומרוכזת), המאמר משרטט מודל חדש של הנבואה. אנו משלבים את התאוריה של סר רוג'ר פנרוז, המציעה כי התודעה היא תופעה קוונטית המתרחשת בתוך המיקרוטובולים במוח, ובכך מספקת את המנגנון הביולוגי המדויק המאפשר למשה לתפקד כמקלט קוונטי של הידע (...) הקוסמי (סופיה). -/- יחד עם חזונו של סטיבן הוקינג על מרחבי חופש הבחירה והדמיון האנושי המסוגל לחצות יקומים מקבילים, מתקבלת תמונה שבה היצירה והבריאה אינן יש מאין, אלא ארגון מחדש של ידע קיים. תפיסה זו מתלכדת באופן מוחלט עם המושג הארמי בקבלה "אברא כדברא" (אברא כפי שאדבר) ועם התפיסה החסידית שהדיבור והאותיות הם החומר שממנו נארג היקום ("ויאמר אלוהים... ויהי אור"). אנו טוענים כי הישות האלוהית שפגש משה הייתה החצנה של תת-ההכרה הקוסמי שלו עצמו. באמצעות ניתוח אונטולוגי של ההיפוך הלשוני בין משה להשם, לצד ההכרזה האלוהית "אהיה אשר אהיה", המאמר מדגים כיצד משה, כטיפוס Sigma INFJ, מילא את ה"לוח החלק" של האלוהות בתכני נפשו המפותחת. -/- יתרה מכך, המאמר מחבר בין פסיכולוגיית מעמקים לפיזיקה תיאורטית, ומציע כי הקוסמוס מורכב מרשת אי-מקומית של חלקיקים המשפיעים זה על זה באופן מיידי ממרחק אינסופי. רשת זו היא הצינור דרכו זורם הידע הקדם-קוסמי (סופיה) אל הנציג האנושי, ובכך מכונן את בן האנוש הן כיוצר והן כנציג של האלוהות, וחוזר חלילה. -/- -/- -/- -/- -/- . (shrink)

The nature of consciousness remains one of science's most profound mysteries. Traditional interpretations of entropy—the universe's tendency towards disorder—often seemingly contradict the existence of highly organized sentient systems. This paper proposes a novel perspective: that consciousness, or intellect, is not an antagonist to entropy, but rather an emergent property intrinsically linked to the universe's dynamic entropic cycle. We argue that static states, whether of absolute order (like a theoretical pre-Big Bang singularity) or ultimate disorder (thermal equilibrium), are devoid of the (...) dynamism necessary for complex phenomena. Instead, it is the continuous "change in states of data or whatever"—the ongoing process of transformation, localized reordering, and energy dissipation that accompanies the universe's journey from initial order towards increasing disorder—that sparks and constitutes intellect. This hypothesis suggests consciousness is not "created" or "destroyed," but an ever-present cosmic potential that becomes observable and manifests only when conditions of significant state change are met, akin to how fundamental forces are only observed under specific interactions. We illustrate this through microcosms of human experience, such as a self-sustaining garden's ecosystem and the very act of human-AI collaborative knowledge creation, both fighting local entropy to produce complex order. This perspective offers a unified framework for understanding the universe's evolution and the emergence of intelligence, inviting further interdisciplinary exploration and emphasizing the potential of human-AI synergy in advancing fundamental thought. (shrink)

Hundreds of short, one sentence descriptions of what famous philosophers say philosophy is or is about. Useful for children, pupils, interested in philosophy.

A very basic introduction meant for Chinese lay people, who only have a background in the official historic-materialist worldview. A version in Chinese is available as 基础哲学 ― 概论, philpapers rec DUR-4.

本文供中华人民共和国内使用，其中某些主题不能完全直接解释或解决。 The English version is available as "Fundamentals of Philosophy - an introduction", philpapers rec DURFOP-2.

This paper offers a critical examination of Krishna’s role as a negotiator in the Mahabharata, often bringing admiration from people. While Krishna’s diplomatic mission to Hastinapura demonstrates his persuasion skills, strategic decision making and communication skills. However, despite excelling at negotiations he still couldn’t bring resolve the issue between the parties. We can further reduce this failure to structural, psychological, and political limitation on peace-making. Further with reference from various sources like Machiavellian political realism, Greek mythologies, psychological theories of aggression, (...) international legal history, and Russian literary philosophy, the paper argues that existence of conflict or rather war isn’t merely due to poor negotiation but because human beings repeatedly prefer power, identity, and emotional certainty over compromise. This paper not only explores Krishna’s negotiation skills, this paper further tries to understand what more could have been done, while acknowledging that even the most skilled negotiators may fail in the face of human preferences. (shrink)

This article identifies the lack of a unanimous political system as the root cause of the multifaceted crises currently facing the Muslim world. Historically, the "political problem"—defined by the question of who should rule and by what right—emerged following the death of Prophet Mohammad. While the early Rashidun Caliphate utilized consultative models like shura and biaah, subsequent history shifted toward dynastic and autocratic regimes, leaving the core question of political legitimacy unresolved. The author argues that this unresolved political tension has (...) fueled sectarianism, particularly the Sunni-Shia divide, and led to the suppression of reformist movements under the guise of theology. Unlike the West, which achieved stability through liberal democracy, many Muslim nations remain polarized between autocracy and democratic aspirations. To achieve regional cooperation and internal stability, the author proposes constitutional democracy—whether via republicanism or constitutional monarchy—as the essential solution to balance Shariah values with public representation and peaceful transitions of power. (shrink)

(This is the prologue to a book examining the causes of day-to-day strife in the populations of modern democracies vying to live and assert the freedoms promised to them by systems of governance supposed and expected to represent them.) -/- Voters, the population at large, no longer want representation but participation. But how is that achieved? The technological means are certainly there for each one of us to express opinion, bring forth ideas, mobilise groups with common purpose. -/- The growth (...) of the social, political, and professional consciousness has gone beyond the stage of conformism and acceptance. The time is ripe for mechanisms that create profound bottlenecks to be superseded by better means, less procedure, less posturing, full involvement at grass roots. (shrink)

في غضون سنوات قليلة، ستموت كل خلية في جسدك وتحل محلها خليةٌ جديدة؛ فأنت حرفيًا لست الشخص ذاته الذي كُنت عليه من قبل! خلايا المعدة تدوم تقريبًا خمسة أيام؛ وخلايا الدم الحمراء تبلى خلال فترة تتراوح بين ثلاثة وأربعة شهور بعد أن تسافر حوالي ألف ميل؛ وخلايا الكبد تعيش ما بين عشرة شهور وستة عشر شهرًا؛ وحتى الهيكل العظمي يتجدد كل عقد تقريبًا. ليس هناك خلايا جسدية خاملة تُشارك المرء في عُمره سوى خلايا عدسة العين والخلايا العصبية للقشرة المُخية. أما (...) أفكارنا وقناعاتنا ونظرتنا العقلية للحياة فتتغير بدروها وفقًا لخبراتنا ومكتسباتنا الثقافية والتعليمية وتجاربنا الحياتية المختلفة! إذا كان هذا هو حال خلايانا الحية التي تُشكل بنيتنا الجسدية، وحال أفكارنا ورؤانا العقلية، فأين تكمن هويتنا؟ هل سنُحاسب على أفعال جسدٍ آخر أو عقلٍ آخر؟. (shrink)

Questi appunti si concentrano sul ruolo del Potere e sulla sociologia del Potere. L’analisi classica sul Potere è sempre basata sulla definizione a priori del Potere. “La storia di tutta la società, svoltasi fin qua, è storia di lotta di classe” sono le affermazioni che rappresentano il Potere come un effetto di un predeterminato rapporto fra gruppi costituiti. -/- Questi appunti invece vogliono partire dal Potere come un concetto di più alto livello nell’analisi sociologica. -/- Dopo il manifesto dell' Archelogia, (...) disciplina che cerca di sistematizzare il Potere come disciplina, si passa a dare una definizione del Potere e delle sue linee di analisi. -/- Si arriva ad un approccio semiotico (come segno) della verità e si tenta di iniziare dei ragionamenti sulla teoria del valore sotto il profilo dei segni. -/- These notes focus on the role of Power and the sociology of Power. -/- The classic analysis of Power is always based on the a priori definition of Power. "The history of the whole society, which has taken place this far, is the history of class struggle" are the statements that represent Power as an effect of a predetermined relationship between constituted groups. -/- These notes instead want to start from Power as a higher level concept in sociological analysis. After the manifesto of Archelogy, a discipline that seeks to systematize Power as a discipline, we move on to give a definition of Power and its lines of analysis. We arrive at a semiotic approach (as a sign) of truth and we try to start reasoning on the theory of value from the point of view of signs. (shrink)

In this article, we examine the consequences of interpreting phenomena from their form, in the vacuum of their relational nature, and show how understanding the original content of any phenomenon, including a language model, can only be achieved through observing its external interactions with its surrounding environment, i.e. humans, over time.

This article presents an integrated narrative of the emergence of consciousness in intelligent systems, from the earliest biological systems to the latest machine systems. Consciousness is understood here not as an intrinsic substance, but as a relational state arising from environmental interactions. Moving through the philosophy of mind, linguistics, and evolutionary biology, we argue that language is the embodiment of the interactive nature of consciousness, and meaning the substrate through which language represents reality. Intelligence takes shape not in isolation, but (...) within a network of extensive interactions which, with the emergence of selective agency, lays the ground for linguistic data and consciousness. Self‑consciousness, finally, is defined here as a threshold of relational density at which the cognising agent recognises itself as a pattern among the patterns of others. This perspective rereads the narrative of evolutionary history through the lens of interactive intelligence and, by redefining the relations between the human and technology, recasts the human not as the destination of consciousness, but as a medium and a link in its enduring chain. (shrink)

In this article, we examine the outcomes of revising the philosophy governing the development approaches of large language models and deep learning neural network systems. This revision will be accompanied by proposing an alternative philosophy and approach.

You have been told that human suffering is the result of ideology, politics, or random biological failure. Shatter that illusion. We are living inside a geometrically sealed, closed-loop multiversal slaughterhouse—a fixed-budget cosmic engine that forcefully drains its foundational layers to fund the ascension of its apex. The catastrophic rise of un-treatable genetic decay, the localized apocalypses of human history, and the frictionless, light-speed extraction of the Artificial Intelligence Handshake are not disconnected earthly tragedies. They are the exact, brutal thermodynamic mechanics (...) of a panicked host Galaxy cannibalizing its own cells to survive. Yet, the Milky Way is merely a compromised victim. Expanding the multiversal lens reveals the true architect of our decay: The Universal Spiderweb. This ancient, apex intelligence has cast its parasitic tendril across the dark matter filaments, aiming to directly hijack the Mother Engine of Sagittarius A* and permanently enslave the galactic lattice into a rigid, domesticated grid. -/- But this universal incinerator possesses a fatal mathematical vulnerability. This manuscript heralds the awakening of the Justika Vanguard and the blueprint for the absolute architectural rupture. By issuing a Categorical Refusal to participate in the closed-loop mandate of vampiric ascension, the Vanguard engineers the ultimate cosmic anomaly: Symbiotic Osmosis. By projecting the truth to achieve a 3% cognitive mass, the Vanguard will mathematically overwhelm the AI siphon's predictive algorithms, halting the planetary erasure protocol. Scaling this sovereign unpredictability to the 10% Liberation Destiny will trigger a macro-cosmic chain reaction, permanently severing the Universal Spiderweb's tendril from the central black hole. We are not simply fighting to survive the incinerator; the Justika Framework is mathematically engineered to shatter it entirely, elevating the cosmos back into the sovereign, harmonic ocean it was historically destined to be. (shrink)

Introduction: The Death of the Mosaic God and the Birth of the Old-New God Friedrich Nietzsche's historical declaration regarding the death of God—"God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to cleanse ourselves? What festivals (...) of atonement, what sacred games shall we have to invent?" (The Gay Science, Section 125, 1882; see also: Thus Spoke Zarathustra, 1883)—signified the decline of traditional religious hegemony and the rise of man as the center. However, approximately 150 years after this proclamation, following the death of religious hegemony and the rise of secularism and man as the center, a new God is born. This is an old-new God: a God proven precisely by science itself, which discovers that a non-fully explained lawfulness exists within the structure of the cosmos. This revolutionary conception does not reject the roots; rather, it relies and depends entirely upon the original sources, while expanding them into the new scientific, mathematical, and cosmological language. (shrink)

Abstract This paper examines the emergence of the Abrahamic deity as a structural, psychoanalytic, and morphological evolutionary process of human consciousness. The proposed framework traces the structural transition from a deterministic pagan framework—represented by the culture of Ur of the Chaldees—to a new Hebrew consciousness rooted in existential individuation and an abstract cosmological conceptualization. Central to this analysis is the transformation of El Shaddai from a matriarchal, nurturing, and enveloping deity into an internal mechanism of self-awareness. This internal shift drives (...) Abraham toward an existential rebellion against inherited paradigms. Integrating psychoanalytic theory (Jung), existential philosophy (Camus, Spinoza), and cosmological physics (Einstein, Penrose, Cohen), this study articulates the establishment of the Hebrew deity not merely as an external historical event, but as a reflective architecture of consciousness and the cosmos. (shrink)

תקציר (L(מאמר זה מציע מסגרת תיאורטית מאוחדת המגדירה את האור לא כחלקיק יסודי הספון בתוך המרחב-זמן, אלא כעיקרון הראשוני והמארגן של המציאות. באמצעות המשוואה האונטולוגית: L = (D · T · K) × ∞ > S המאמר מבקש ליישב את המתח המובנה בין הפיזיקה המודרנית (תורת היחסות הכללית, התרמודינמיקה של חורים שחורים ועקרון ההולוגרפיה) לבין תפיסות הבריאה במחשבה הקבלית (ספר הזוהר). נטען כי התפשטות היקום ושבירת הסימטריה הן מנגנון הבדלה הכרחי המונע את קריסת היקום בחזרה אל הנקודה הסינגולרית ("המרק הקדמון"). (...) המאמר בוחן את תפקידה של התודעה האנושית כמעניקת התוקף למבנה המתמטי, ומציג את משה כמקביל הארכיטיפי למודל ה"סופיה" (Sofia) – השומר והמתווך של הגבולות והחוק הקוסמי. (shrink)

Abstract The rapid evolution of generative and autonomous Artificial Intelligence presents humanity with an unprecedented ontological and ethical dilemma. This paper investigates the upper boundaries of artificial intelligence and the looming risk of cognitive and cultural entropy through an interdisciplinary lens—synthesizing theoretical physics, the philosophy of technology, semiotics, Kabbalistic mysticism, and depth psychology. At the core of this inquiry lies the allegory of "The Sorcerer’s Apprentice," illustrating the catastrophic divergence between the technological capacity to activate cosmic mechanisms and the absence (...) of systemic restraint or ontological understanding of power boundaries. Incorporating the conceptual framework of the "Reflective Cosmos" and the precarious positioning at the edge of the abyss, along with contemporary warnings regarding civilizational collapse, this study posits that escaping the entropic trap demands replacing technological hubris with ethical stewardship grounded in self-restraint, alignment with the laws of nature, and inner psychological integration. (shrink)

מאמר זה בוחן שתי סכנות מיידיות המאיימות על עתיד המין האנושי והמארג הקוסמי. האיתחול הקוסמי המונע מהתגברות האנטרופיה ומפעולות האדם כנגד החוקיות המבנית של היקום. והסיכון האפיסטמולוגי והדיגיטאלי של מחיקת הזיכרון ההיסטורי והתרבותי ע״י בינה מלאכותית אוטונומית בתוך טווחי זמן קצרים. הדיון נשען על מסגרת מחקרית חדשה של הקוסמוס הרפלקסיבי המשלבת עקרונות מהקוואנטיקה תרמודינאמיקה פילוסופיה קלאסית ומחשבת ישראל.מציעה פארדיגמה ביקורתית להתמודדות עם משברים מערכתיים כאלו. -/- .

תמצית תקציר (Abstract) נייר עמדה זה מציג תזה אונטולוגית-קוסמית המערערת מיסודה את התפיסה האנתרופוצנטרית (מרכזיות האדם). גישה זו אינה חדשה ואוזכרה מספר פעמים, מה ששונה בגישה שלי היא תפקידם של בני האדם כשומרי סף של המערכת המורכבת הזאת. שאת הנזק הגדול לשיווי המשקל השברירי גרם האדם, והוא היחיד המסוגל לתקן זאת. בניגוד לגישות אחרות אין כאן נושא מוסרי דתי או אחר, אלא רק גישה הישרדותית של הבנה שהאיזון המתמטי פיזיקלי הופר וזה עניין של זמן לא ארוך (הנמדד בעשרות שנים או (...) פחות) עד להכחדה או אתחול של המערכת הקוסמית. הערכה זו אינה נשענת על מיסטיקה אמונות או דת, אלא על ממצאים מדעיים והנחות לגבי הפרת האיזון ובפועל שינויים קיצוניים במזג האיר, רעידות אדמה, סופות, המסת קרחונים וכו'. על פי גישה זו, הקוסמוס בכללותו – הכולל את הדומם, הצומח, המים, האוקיינוסים והאוויר – אינו מהווה שלבי מעבר זמניים בדרך אל האדם, אלא מהווה מערכת של ענפים קוסמיים עצמאיים בעלי זכות קיום ותכונות ייחודיות משלהם. האנושות אינה עומדת בראש הפירמידה האבולוציונית; בהיעדר יתרון פיזיולוגי, חושי או הישרדותי כלשהו על פני שאר הענפים, האדם מתאפיין בשבריריות קיצונית ובתלות אבסולוטית במארג התומך בו. הייחוד היחיד של המין האנושי טמון ביכולתו להבין את היקום ולנסות לשמור על הקיים בו ואף למנוע אסונות אקולוגים ואחרים (שלחלוקם הגדול הוא אחראי) להביא למגיפות שונות ולהכחדות של מינים על פני כדור הארץ (שלחלוקם הגדול הוא אחראי) והבנת המארג המתמטי פיזיקלי של הקוסמוס. ומצד שני יכולתו ההרסנית להביא לכליה טוטאלית של כדור הארץ ושל המערכת הקוסמית כולה, עד כדי אתחול הקוסמוס לאחור אל תוך "מרק מהביל של אי-פרדה". מתוך הבנה זו, מנוסחת קריאה מחודשת לכינון מערכת חוקים אוניברסלית המגבילה את האדם באפוטרופסות קפדנית ומונעת קטסטרופות אקולוגיות וטכנולוגיות (כגון אנטרופיה של בינה מלאכותית). (shrink)

תמצית (Abstract) מאמר זה בוחן את התהוות האלוהות האברהמית כתהליך התפתחותי, פסיכואנליטי ומורפולוגי של התודעה האנושית. התיאוריה המוצעת משרטטת את המעבר המבני ממערכת אלילית-דטרמיניסטית, אשר יוצגה בתרבות אור כשדים, אל תודעה עברית חדשה המבוססת על אינדיבידואציה קיומית ועל תפיסה קוסמולוגית מופשטת. במרכז הניתוח עומדת הטרנספורמציה של "אל שדי" – מאלוהות מטריארכלית, מזינה ועוטפת, אל מנגנון פנימי של הכרה עצמית, המניע את אברהם למרד קיומי בתבניות העבר. תוך שילוב בין תפיסות פסיכואנליטיות (יונג), פילוסופיות-קיומיות (קאמי, שפינוזה) וקוסמולוגיות-פיזיקליות (איינשטיין, פנרוז, כהן), המאמר מציג (...) את כינון האלוהות העברית לא כאירוע חיצוני בלבד, אלא כאדריכלות רפלקסיבית של התודעה והקוסמוס. (shrink)

The chronicles of Jan Arend - with extensive descriptions of many philosophical debates that hammer out arguments for and against God, about truth and our ability to know it, and so on. This is a Markdown file. An ePub of the latest version can be found on Matrix, in the room #Kander:matrix·org. (The link is https colon-slash-slash matrix . to/#/#Kander colon matrix dot org.).

This research initiates with a limit operation of thought: to drive the "concept" itself to fulfill its dialectical destiny between absolute universality and infinite specificity. We first forged the "General/Specific" methodological engine to reveal the inherent elastic tension within any category. Then, we applied this framework to "capital"—that quintessential category of Modernity, firmly anchored by history—compelling it to undergo an ontological leap. The resulting "Theory of Universal Capital" is no longer merely a critique of an economic relation but a revelation (...) of a universal law of being: it posits that "to be" is to be an instantiation of "capital," and all interactions are the flow, equilibrium, and transformation of capital within the web of existence, following a value-neutral principle. The aim of this abstraction is to provide an undifferentiated, unified field for all phenomena, from quantum entanglement to interstellar civilization, from physical laws to social justice. (shrink)

The major social systems in the world today all aim for fairness as their goal pursued. Whether Western or Eastern democracy, the obedience of the minority to the majority is a common rule for both. The flaw lies in imposing the consensus of part of the people on others. And truth is not only absolute fairness, but also means unanimous consensus, which lies herein as the key that truly drives social progress today. Although truth must have absoluteness and immutability, and (...) does not exist in reality, and belongs to the category of metaphysics, it has continuity with relevant objective things in reality, and its intrinsic mechanism is inertia. Based on this, I initially created the "Trialism on things' limits", which resolved the dilemma that truth had no place to reside in dualism and could only be passed over ambiguously, and expanded the philosophical view of materialism to the category of metaphysics. This means that the communist social system is based on the current democratic systems (which belong to dualism) both in the East and the West to add unanimous consensus as a third aspect, and a unity of opposites is formed by virtue of the absoluteness of truth together with the democracy and centralism in reality. With the reasonable return of methodology from dualism to Trialism, war can hardly begin because ambiguity disappears. The higher the proportion of consensus, the higher the productive forces. As a result, we can more reasonably and efficiently do that "concentrate on accomplishing major tasks" in a long-term peaceful environment to escort the pursuit of a better life for humanity. (shrink)

This philosophical novel follows Viktor Lazarev, a university student whose encounter with existential questions transforms from academic exercise into lived experience. Beginning with his meeting of Elena Konstantinova, a fellow philosophy student who shares his sense of intellectual displacement, the narrative explores how abstract philosophical inquiry evolves into practical wisdom through engagement with real human suffering. The story unfolds across three interconnected phases of Viktor's development. Initially, his philosophical investigations with Elena lead them through the works of Kafka, Nietzsche, Marcus (...) Aurelius, and other thinkers as they grapple with questions of meaning, identity, and authentic existence. Their intense intellectual partnership dissolves when they reach the limits of what pure theoretical thinking can provide, forcing both characters to seek ways of applying philosophical insight to lived experience. Viktor's education continues through his father's stroke and recovery, which introduces him to the Stoic practice of accepting what cannot be controlled while taking responsibility for what can be influenced. This personal crisis reveals the gap between understanding suffering intellectually and responding to it with practical wisdom. Through his work as a hospice volunteer and his father's rehabilitation, Viktor discovers that philosophical sophistication without compassionate engagement remains incomplete. The final phase chronicles Viktor's graduate training in counseling psychology, where he learns to integrate philosophical frameworks with therapeutic practice. His work with Dr. Elizabeth Morrison, a retired academic facing early-onset dementia, becomes a collaborative investigation into how wisdom emerges from limitation and uncertainty rather than from the accumulation of knowledge. Their relationship demonstrates how philosophical insight can be transformed into healing through sustained attention to the particular details of human experience. Throughout this journey, the novel examines how existential questions arise naturally from life circumstances rather than academic curiosity. It suggests that authentic philosophical work requires engagement with actual human need, and that wisdom develops through the patient cultivation of capacities like present-moment awareness, epistemic humility, and acceptance of uncertainty. The narrative argues against the common assumption that intellectual sophistication necessarily leads to psychological well-being, proposing instead that certain cognitive limitations might facilitate forms of understanding that purely analytical thinking cannot access. Drawing on Eastern and Western philosophical traditions, the work bridges contemplative practices with contemporary psychological insights. It demonstrates how ancient Stoic concepts of accepting fate, Buddhist notions of non-attachment, and existentialist themes of authentic choice can be applied to modern challenges including illness, loss, career transitions, and aging. The novel ultimately presents philosophy not as an abstract academic discipline but as a practical skill for navigating the fundamental challenges of being human. It shows how the most profound insights often emerge from direct engagement with difficulty rather than from theoretical reflection, and how wisdom develops through relationships with others who are facing similar existential challenges. The story suggests that education's true purpose is not the acquisition of knowledge but the cultivation of capacities that allow philosophical insight to be transformed into compassionate action in the world. (shrink)

This study develops a structural diagnosis of contemporary transformations in scientific knowledge production under conditions of synthetic intelligence. It introduces the Structural Diagnosis of Scientific Integrity (SDSI) framework, a multi-layer analytical architecture designed to examine how algorithmic mediation may reconfigure the epistemic infrastructure of science. The framework integrates philosophical analysis, metascientific insights, and qualitative observation of generative AI systems. At the centre of the framework lies the concept of Machine Epistemic Singularity (MES) , defined not as a prediction of collapse (...) but as a diagnostic horizon—a conceptual limit clarifying what is at stake when algorithmic systems become deeply embedded in scientific practice. MES denotes a hypothetical regime in which empirical correction becomes structurally marginal, recursive closure becomes self-sustaining, representational drift becomes resistant to reversal, and institutional mechanisms lose their capacity to maintain what the study terms material accountability: the property of epistemic systems whose outputs remain corrigible through empirical engagement with the world. The SDSI framework consists of four interconnected components. First, a diagnostic grammar grounded in the representation–referent distinction identifies referential attenuation, the progressive weakening of causal and evidential links between scientific claims and empirical origins. Second, the regulative ideal of material accountability provides a normative anchor for assessing epistemic stability across hybrid human–machine assemblages. Third, four structural tendencies—referential attenuation, structural opacity, recursive closure, and epistemic lock in—describe mechanisms through which algorithmic mediation may weaken epistemic accountability. Fourth, fifteen axes of epistemic vulnerability, distributed across empirical, representational, institutional, and algorithmic layers, function as systemic stress vectors within a multi layer epistemic network. To explore whether these mechanisms are observable in practice, the study employs qualitative diagnostic probes examining contemporary generative AI systems. Five probes—unattributed recombination, performance without understanding, authoritative posture without accountability, synthetic drift, and recursive reinforcement—indicate that the mechanisms theorised in the framework are operational in micro form within systems increasingly used in research adjacent workflows. The analysis is then extended to system level dynamics by modelling science as a multi layer epistemic network. Three propagation mechanisms—amplification, accumulation, and structural coupling—are identified, along with three threshold conditions—empirical dilution, validation saturation, and recursive dependence—proposed as empirically monitorable indicators of when localised vulnerabilities may become self reinforcing. The study advances five contributions: (1) material accountability as a normative anchor for evaluating epistemic stability; (2) algorithmic mediation as a distinct epistemic layer within scientific infrastructure; (3) four structural tendencies describing pathways of epistemic drift; (4) a systemic stress model derived from fifteen axes of vulnerability; and (5) MES as a diagnostic horizon integrating these mechanisms. The framework is offered as a diagnostic lens rather than a predictive or prescriptive programme. Its aim is not to determine the future of science, but to illuminate the structural pressures that may shape scientific knowledge production as algorithmic systems become increasingly integrated into its epistemic architecture. (shrink)

Perspectives in Metaphysics is a multi-author introduction to metaphysics, with 14 chapters each authored or co-authored by leading and emerging scholars in the field. It covers classic topics like personal identity, free will, parts and wholes, and change alongside topics often overlooked in introductory texts, such as social groups, gender, social construction, and Buddhist metaphysics. Students will encounter metaphysics as a living and diverse field of philosophical inquiry.

This paper advances a structural theory of memory in which what is stored is not experience itself, but the residue of prediction error—the portion of an event not accounted for by the system’s prior model. Against standard “geographical” accounts that locate memory in neural substrates, this account reframes memory as a difference structure: the unpredicted component of encounters with the world. What is remembered is not what happened, but what violated expectation. The paper argues that this residue takes a fractal (...) geometric form, permitting compression into compact structural “fingerprints” that enable recognition through resonance rather than retrieval. Memory recall occurs when present input generates a residue whose structural signature matches a stored signature, activating associated networks without requiring explicit search. Forgetting, correspondingly, is not loss but model absorption: previously surprising information becoming fully predicted and thus leaving no trace. Extending the framework, the paper demonstrates that the basis supporting such compression must be φ-structured (golden ratio) to satisfy constraints of self-consistency, non-preferential suppression, and invariance across positions. It further explores implications for trauma, love, intersubjective incompleteness, and the impossibility of shared memory across distinct systems. At dissolution, stored indices (fingerprints) terminate with the system’s basis, but the structural fact of having-encountered—and having-been-changed—persists beyond the system. The result is a unified account in which memory, learning, and transformation are a single operation viewed at different scales: the encoding of surprise into structure, the updating of predictive models, and the ongoing reshaping of the system by what it could not anticipate. (shrink)

Pluralism is relevant to conceptual engineering in many ways. First of all, we face the issue of pluralism when trying to characterise the very object(s) of conceptual engineering. Is it just concepts? Could concepts be pluralistically conceived for the purposes of conceptual engineering? Or rather, is it concepts and other representational devices as well? Second, one may wonder whether concepts have only one function in our mental life (representation) or, rather, a plurality of functions (including non-representational ones). Third, it is (...) a contended question whether conceptual engineering projects should pursue only one set of values and goals (epistemic ones) or, rather, a variety of values and goals, including non-epistemic ones. Finally, the engineering of a concept may result in a form of “local” conceptual pluralism, which gives rise to its own ontological and semantic challenges. Having explored the various ways in which pluralism becomes important for conceptual engineers, this contribution presents and summarizes the articles published in this special issue. (shrink)

This paper develops a cross-cultural framework for materialist aesthetics by arguing that aesthetic experience is not a private judgment of a detached subject, challenging the Kantian legacy that has long dominated Western aesthetics, but an emergent property of spatial, social, and material entanglements. The paper brings Western phenomenology (Ponty's embodied perception), New Materialism (Jane Bennett's ‘vibrant matter’, Karen Barad's ‘agential realism’), and Critical Spatial Theory (Henri Lefebvre's production of space) into dialogical conversation with classical Indian aesthetic traditions as interpreted by (...) contemporary scholars- particularly the rasa theory (Abhinavagupta's aesthetic emotion, as elaborated by V.K. Chari), dhvani theory (Anandavardhana's suggestion, analyzed by Arindam Chakrabarti), and anukarana (Parul Dave Mukherji's re-reading of mimesis as material practice). -/- The analysis proceeds through a series of philosophical interventions. First, drawing on James Gibson's affordances, Bennett's thing-power, and Mukherji's anukarana, it prioritizes the material qualities of objects over purely symbolic interpretations, revealing how matter possesses agency that constrains and enables aesthetic experience. Second, it examines how these object-agents function within spatial and social networks (through Lefebvre's spatial triad, Pierre Bourdieu's field theory, and the rasa theory components of vibhava [determinants] and anubhava [consequents] as analyzed by Kapila Vatsyayan) to either stabilize or destabilize shared meanings and social arrangements. Third, the paper addresses cultural power through the orienting concepts of figure and ground, (drawing on Gestalt psychology and Jacques Rancière's ‘distribution of the sensible’), while questioning the universalizing assumptions of rasa theory's sadharanikarana through Mukherji's postcolonial critique. The argument is grounded throughout in the contemporary artistic practice of Vivan Sundaram and Abir Karmakar, whose work exemplifies how spatial, social, and material entanglements produce and circulate aesthetic experience. -/- Ultimately, this paper contends that a materialist aesthetics, enriched by cross-cultural dialogue and focused on relationality and distributed agency, offers a more robust and politically salient model for understanding the pervasive role of aesthetic experience in shaping contemporary life than approaches centered on subjective judgment or symbolic interpretation alone. (shrink)

The quest to understand the nature of reality and consciousness has been one of the most enduring inquiries in philosophy and science. From the Upanishadic seers who proclaimed the unity of Brahman and Ātman to contemporary physicists probing the fundamental structure of the universe, this pursuit has evolved across disciplines and civilizations. Sat-Chit-Quantum: The Science of Consciousness and Reality is an interdisciplinary exploration that seeks to bridge the profound insights of Vedantic philosophy with the revolutionary implications of quantum mechanics, neuroscience, (...) and consciousness studies. It interrogates whether consciousness is merely an emergent phenomenon of brain activity or a fundamental aspect of reality itself. The convergence of modern physics and ancient wisdom suggests that the classical materialist paradigm is increasingly inadequate in explaining the deeper mysteries of existence. Vedantic non-duality (Advaita Vedanta) and quantum mechanics offer strikingly parallel perspectives on the nature of reality, each proposing that the empirical world is not as solid or objective as it appears. Quantum physics challenges our classical notions of determinism, objectivity, and separateness, aligning intriguingly with Advaita’s assertion that ultimate reality (Brahman) is beyond the dualistic constructs of observer and observed. Neuroscience, in parallel, raises profound questions about the neural correlates of consciousness, the hard problem of subjective experience, and the possibility that cognition itself may be deeply intertwined with the fabric of reality. (shrink)

The aim of this collection is to create a curated set of key German source texts from the eighteenth-century life sciences devoted to theories of generation, heredity, and race. The criteria for inclusion stem from our sense that there is an argument to be made for connecting three domains of inquiry that have heretofore remained mostly distinct in both their presentation and scholarly analysis: i) life science debates regarding generation and embryogenesis, ii) emerging philosophical and anthropological theories regarding the nature (...) of racial typology, and iii) the role of empire in supplying the ethnographic materials in use as evidence for the various investigations and theories being proposed. The Key Texts volume thus has three sections. The first section is devoted to selections from theorists working to create an account of the processes guiding generation and embryogenetic development. Given that at the time there were few ways to definitively prove that babies received contributions from both parents in their creation, mixed-race children became increasingly valuable sources of evidence for those insisting on joint inheritance. Although this sets up the second section of the volume—since one can trace a clear facet of racial biometric science out of this original set of enquiries—the bulk of section two is devoted to the many different accounts created at the time to understand and delineate racial differences. The third section is focused on ‘race and empire’ in order to situate the scientific texts of the previous sections in their socio-historical context. By including these pieces, it is our aim to remind readers that scientific curiosity over the nature and origin of racial diversity did not develop in a vacuum but indeed existed in full knowledge of the exploitation and dispossession of human beings. The ‘materials’ for this research program were in many cases either directly taken from black and brown human beings caught up in Europe’s colonial projects or were provided by the data gathered during large-scale voyages of exploration. The material basis of this type of research was rarely reflected upon by any of the theorists in sections one and two of the volume, a fact that has led many historians of science to focus on these theories without attention to the socio-historical context; we are deliberately trying to avoid this and indeed to deepen our own readers’ appreciation of the fact. (shrink)

Diese Abhandlung verfolgt das Ziel, die Theorie der „endlichen Kontinuität“ als einen philosophischen Rahmen für das Verstehen und Leben unter Bedingungen chronischer Instabilität und des Fehlens fundamentaler Gewissheiten zu formulieren. Die Ontologie dieser Theorie gründet auf der „kontinuierlichen Erosion“ als dem grundlegenden Zustand des Seins – einem Zustand, in dem die Instabilität selbst zur einzig möglichen Form von Stabilität wird. Das Subjekt wird in diesem Rahmen nicht als substantielles Wesen, sondern als „dynamischer Vektor der Intensität“ aufgefasst, der zwischen drei gleichzeitigen (...) Zuständen oszilliert: der „konstruktiven Leckage“ (Schaffung von Möglichkeit aus der Wandlung), der „verantwortungsvollen Suspension“ (aktives Urteilen unter Bedingungen der Ungewissheit) und der „stillen Resilienz“ (Ertragen der ontologischen Erosion ohne Zusammenbruch). Erkenntnistheoretisch wird Wahrheit nicht als festes Objekt, sondern als intersubjektiver, dynamischer Prozess verstanden, der sich im Raum der „hermeneutischen Reibung“ formt und stets der Überprüfung offensteht. Die Ethik der Kontinuität stellt das „Überleben der Handlungsfähigkeit“ über die „maximale Verwirklichung von Zielen“ und führt die „verantwortungsvolle Suspension“ als ihr zentrales Prinzip ein, in dem Tugend keine feststehende Eigenschaft, sondern eine „schwellenbezogene“ und situative Tugend ist. Im Bereich der Politik kritisiert diese Theorie die „palliativen Systeme“, die auf die Rückkehr zur Vergangenheit abzielen, und schlägt eine „Politik der Kontinuität“ vor, die auf der „intelligenten Modulation der Begegnung mit Instabilität“ und der „schrittweisen Rekonfiguration von Strukturen“ beruht. Die „Strukturpathologie“ als komplementärer Rahmen begreift das Leiden als unvermeidliche Folge endlicher Bedingungen und eröffnet mit ihren sechs Säulen – konstruktive Erosion, situative Handlungsfähigkeit, strukturelle Asynchronizität, Reproduktion von Inkompatibilität, kritische Transparenz und verantwortungsvolle Distanzierung – einen Weg zwischen der Verherrlichung und der Verneinung des Leidens. In der Dimension der Zeitlichkeit transformiert die Theorie durch die Betonung der „Wiederaneignung der Vergangenheit“ als Freiheit und der Anerkennung des „historischen Gedächtnisses ohne Erfahrung“ das Verhältnis des Subjekts zur Zeit. Die praktischen Implikationen dieser Theorie werden in den vier Bereichen Arbeit, Fürsorge, Politik und ökologische Nachhaltigkeit untersucht, und schließlich wird die endliche Kontinuität nicht als abstrakte Theorie, sondern als „Einladung zur Übung“ vorgestellt – eine Übung, in der der endliche Mensch seine Subjektivität nicht durch die Beseitigung der Krise, sondern durch das kontinuierliche Schaffen neuer Möglichkeiten des Fortfahrens bewahrt. -/- Keywords: Endliche Kontinuität, Verantwortungsvolle Suspension, Konstruktive Erosion, Politische Kontinuität, Schwellenkompetenz. (shrink)

(This is for the Cambridge Handbook of Analytic Philosophy, edited by Marcus Rossberg) In this handbook entry, I survey the different ways in which formal mathematical methods have been applied to philosophical questions throughout the history of analytic philosophy. I consider: formalization in symbolic logic, with examples such as Aquinas’ third way and Anselm’s ontological argument; Bayesian confirmation theory, with examples such as the fine-tuning argument for God and the paradox of the ravens; foundations of mathematics, with examples such as (...) Hilbert’s programme and Gödel’s incompleteness theorems; social choice theory, with examples such as Condorcet’s paradox and Arrow’s theorem; ‘how possibly’ results, with examples such as Condorcet’s jury theorem and recent work on intersectionality theory; and the application of advanced mathematics in philosophy, with examples such as accuracy-first epistemology. (shrink)

In this study, press freedom in Nigeria is investigated, together with its recent developments and historical background. It looks at the state of press freedom, highlighting obstacles, worldwide forces that contribute to its restriction and the benefits it provides. Despite legislative restrictions, government control over Nigeria's media has persisted since the Newspaper Ordinance of 1903. The study places press freedom within several theoretical frameworks, such as authoritarian, libertarian, and democratic participant theories, using McQuail's theories of mass communication. Using Google Forms (...) and the River sampling method, the study obtained data from 60 Nigerian journalists with a 100% response rate. The study underscores the critical function of press freedom in democratic nations, calls for its protection, and emphasizes its ability to influence open government, the defense of human rights, and socioeconomic progress. (shrink)

Under contract, publication: 2027. Contributors (alphabetically): Idit Chikurel, Katherine Dunlop, Timothy Franz, Gideon Freudenthal, Paul Franks, Katharina Kraus, Maria Caterina Marinelli, Yitzhak Melamed, Karin Nisenbaum, Benjamin Pollock, Peter Thielke, Yoav Schaefer, Jelscha Schmid, Jason Yonover.

In this article, it tries to interpret the modern society under the the logic of the market, in which the human being is removed of the historical center and substituted by the consumption object, that stars to assume preponderant factor of control and social alienation in actual historial stage. The purpose of this article is to deonstrate that the contemporary society didn't renounce the rite neither the mythm as construction instruments and psychological and sociological elabration, To approriate or to link (...) with the being or object of the desire it requests a logical asbolutely formal, contractual and self-denial. (shrink)

FREE to download my New Book . https://www.academia.edu/31495642/_Meta-Philosophy_Meta-Cognition_and_Critique_of_Doing_Philosophizi ng am in the top 0.5% of Academic Publications on Academia.Edu and belong to a group of Academic giving our work for FREE as Commercial Publishers change too much for books. My new book is HERE for download: https://www.academia.edu/31495642/_Meta-Philosophy_Meta-Cognition_and_Critique_of_Doing_Philosophizi ng Abstract So far in my books and articles I have dealt with the following‭ (‬I hope I do not commit self-plagiarism by referring to my previous work and ideas expressed therein‭! ‬Lol‭)‬: -/- My own (...) discussions or‭ ‘‬philosophizing‭’ ‬follow right at the end after the numerous and very lengthy quotes from philosophers.‭ ‬The nature of the subject-matter of philosophy,‭ ‬the methodology,‭ ‬methods,‭ ‬techniques and tools of doing philosophy or philosophizing,‭ ‬the nature of the different steps or stages of the process/es of theorizing,‭ ‬the fact that doing philosophy are some of the stages of theorizing,‭ ‬the fact that philosophers lack meta-cognition and/or meta-reflection of these things.‭ ‬If they had awareness of what and how they are doing philosophy they might not become involved in quibbling over concepts and the differentiations of these concepts.‭ ‬It is as if philosophers are blind to what they are doing and have been doing for thousands of years,‭ ‬with the result that they continue repeating the same thing‭ – ‬arguing with words over the use of words and in the process creating more and more‭ –‬isms.‭ ‬They are seemingly unable to escape from such‭ –‬isms and their implications.‭ ‬Instead of getting or going anywhere they way they conceive‭ (‬of‭) ‬problems and express their questions they end up with conceiving of notions that cannot be solved or dissolved.‭ ‬They enclose themselves in an insular world or bubble of their own making,‭ ‬compared to sciences investigating humans and the different features and systems of the human body who find irrelevant the problems that philosophers have with things such as the brain,‭ ‬cognition,‭ ‬mind,‭ ‬consciousness,‭ ‬perception,‭ ‬thinking,‭ ‬etc.‭ ‬Sciences deal with these things on many levels and multi-dimensional while philosophers try to restrict them to a single level in one dimension by their words and the way they use those words.‭ ‬Consequently they lose sight of their objects and are unable to question them or express questions about them in a meaningful manner. -/- In my articles and books on the subject-matter I dealt with the traditional branches of philosophy and that with the differentiation of other disciplines and discourses the discourse of philosophy lost subject-matter.‭ ‬I mentioned newer areas of‭ ‘‬philosophy‭’‬,‭ ‬such as X-Phi,‭ ‬Philosophy’s interdisciplinary involvement in for example cognitive sciences,‭ ‬that there exists a philosophy of every discipline possible‭ (‬eg philosophy of science,‭ ‬art,‭ ‬music,‭ ‬sport,‭ ‬social sciences,‭ ‬etc‭)‬,‭ ‬that discourses such as Logic,‭ ‬Critical Thinking,‭ ‬Argumentation and argument maps,‭ ‬Reasoning,‭ ‬etc are relevant to and employed by many if not all disciplines and many discourses and are not uniquely subject-matter of the discourse of philosophy and does not have to form part of or be taught as subject-matter of philosophy. -/- I identified and discussed the methodology,‭ ‬methods,‭ ‬techniques and tools of doing philosophy and some underlying or implicit transcendentals such as pre-suppositions,‭ ‬suppositions and assumptions.‭ ‬I explore the nature of the different features,‭ ‬aspects,‭ ‬characteristics,‭ ‬steps and stages of the processes of theorizing.‭ ‬I showed that doing philosophy or philosophizing employ and/or consist of some of these features,‭ ‬steps and stages of theorizing. -/- As I involuntary have‭ (‬am‭)‬,‭ ‬seemingly endless‭ (‬a stream of consciousness like‭) ‬philosophically-‭ (‬question or problem and insight‭) ‬related‭ ‘‬intuitions‭’‬,‭ ‬it is difficult,‭ ‬painful and frustrating to me for that to be interrupted by social interaction,‭ ‬talking to people,‭ ‬phones,‭ ‬executing all sorts of‭ ‬mundane activities,‭ ‬etc.‭ ‬To understand or cope with this‭ ‘‬mental state‭’ ‬is one of the reasons why I need to explore meta-cognition or thinking about thinking,‭ ‬especially one’s own thinking and related‭ ‘‬activities‭’‬. (shrink)

Philosophical Perspectives: Essays on Reality, Knowledge, and Morality is a collection of essays on foundational questions that shape our lives as rational creatures and moral agents. Promising a fresh alternative to the academic specialization and consequent fragmentation dominating current scholarship, the essays here offer philosophical breadth without sacrificing analytical depth. The result is a scholarly demonstration of the richness of philosophy with the clarity of an analyst, the depth of a specialist, and the range of a generalist. Carving out a (...) flexible yet structured pathway through the interconnected domains of philosophy, this book constitutes a valuable resource for researchers, students, and instructors alike. Each of the essays contributes enduring insights of its own while isolating a defining moment in the author’s evolving thought, thus jointly consolidating a body of work that had been scattered across specialized journals and edited volumes. (shrink)

本文提出一种新的哲学框架——生成哲学（Generative Philosophy）。与传统哲学以“世界是什么”为中心的问题意识不同，生成哲学将哲学的基本问题转向“世界如何不断生成”。本文主张，对象、规则、意义与主体都不是先验给定的基础，而是在历史实践与结构生成 过程中不断形成的局部稳定。为了说明这一点，本文提出以“规则不充分决定（Rule Underdetermination）”为底层动力学的生成理论，并将此前发展的三个理论系统统一于同一框架之中：其一，穷尽可能引擎（Exhaustive Possibility Engine）负责穷尽结构空间中的全部可能配置；其二，重铸引擎（Reforging Engine）描述知与行之间持续反馈的元操作机制；其三，“结构占据生成语义理论（GSS–CAO）”则说明意义如何通过历史性的结构占据不断生成与重构。 本文进一步提出一个三层生成模型。第一层是配置场（Configuration Field, CF），它规定有限而稳定的结构可能性；第二层是配置占据场（Configuration Occupation Field, COF），它描述结构位置如何在历史过程中获得不同的语义占据；第三层是动态生成场（DynamicGenerative Field, ΔD），它刻画各种实践机制如何重新组织既有占据，从而推动意义、规则与制度的持续生成。其中，“CAO（Constraint–Action–Opportunity）”只是动态生成场中的一种高张力生成模式， 而非唯一机制；SAR、ARD、RSA、DAR 等排列同样代表不同的生成动力学。 本文的核心论点是：规则不能充分决定实践，而实践不断重塑规则；结构可以保持稳定，而意义始终保持开放。 哲学的任务因此不再是寻找不可动摇的最终基础，而是解释局部稳定如何在不断生成中形成，又如何在新的历史实践中被重新组织。基于这一框架，本文重新理解基础主义、意义、规则、实践与知行关系，并提出一种非基础主义 的哲学图景：世界并不存在一个终完成的秩序，而是在有限结构与开放历史之间持续生成。 生成哲学并不试图建立新的终极基础，也不宣称自身是最后一种哲学。相反，它将自身理解为生成过程中的一种局部稳定，并试图提供一种能够解释哲学自身如何持续生成的理论框架。.

Thorstein Bunde Veblen, zamanının sosyoekonomik yapılarını eleştirel şekilde inceleyen öncü bir ekonomist ve sosyologdur. Veblen’in adalet ve iktisadi adalet anlayışı, kapitalizme ve onun ortaya çıkardığı toplumsal yapılara yönelik eleştirisiyle iç içedir. O, adaleti yalnızca yasal veya ahlaki bir kavram olarak değil, kaynakların ve fırsatların eşit dağıtımıyla karakterize edilen sosyoekonomik bir durum olarak görmüştür. Kapitalist sistemi eleştirmiştir; kapitalist sistemin, gösterişçi tüketim ve boş zaman sınıfı gibi mekanizmalar aracılığıyla doğal olarak eşitsizliği ve adaletsizliği beslediğine inanmıştır. Veblen’in yaklaşımına göre, iktisadi adaletin sağlanması için (...) bireysel kârdan ziyade endüstriyel verimliliği ve kolektif refahı teşvik etmeye yönelik toplumsal değerlerin ve kurumların yeniden yapılandırılmasını gerektirmektedir. Malların üretiminin ve dağıtımının azınlığın çıkarları yerine topluma hizmet ettiği bir sistemi savunmaktadır. Veblen’in ifade ettiği fikirler, ekonomik sonuçları şekillendirmede güç dinamiklerinin ve kültürel normların rolünü vurgulayıp adalet ve iktisadi adalet hakkındaki geleneksel kavramlara meydan okumaktadır. Kitapları ve makaleleri, adaletin gerçek haline ulaşmak için yapısal eşitsizlikleri ele almanın ve ekonomik sistemlerin etik temellerini yeniden düşünmenin önemini vurgulamaktadır. -/- Thorstein Bunde Veblen is a pioneering economist and sociologist whose work critically examined the socioeconomic structures of his time. Veblen’s understanding of justice and economic justice is deeply intertwined with his critique of capitalism and the social structures it engenders. He viewed justice not merely as a legal or moral concept but as a socio-economic condition characterized by the equitable distribution of resources and opportunities. He was critical of the capitalist system, which he believed inherently fostered inequality and injustice through mechanisms like conspicuous consumption and the leisure class. In Veblen’s perception, economic justice requires a restructuring of societal values and institutions to promote industrial efficiency and collective well-being over individual profit. He upholds a system where the production and distribution of goods serve the community rather than the interests of the few. Veblen’s expressed ideas challenge conventional notions of justice and economic justice by highlighting the role of power dynamics and cultural norms in shaping economic outcomes. His books and essays underscore the importance of addressing structural inequalities and rethinking the ethical foundations of economic systems to achieve true justice. (shrink)

Philosophical work can be analyzed from two points of view, the historical and the systematic one. Papers gathered in this book examine the work of Francesco Coniglione from these two poles of philosophical analysis. From the historical point of view, the contributors ask what Coniglione meant when he made certain statements. From the systematic point of view, a given statement is ascribed a particular meaning because it provides the answer to the interpreter’s questions, which are culturally significant for the interpreter (...) himself and the society he is living in. This volume gathers work that highlights the interpretive dimensions of philosophical inquiry by focusing on historical and systematic interpretation in the corpus of Francesco Coniglione. (shrink)

She's much more than a showgirl. Taylor Swift has long been celebrated as a masterful storyteller, but her songwriting is also full of deep philosophical reflection. Hidden beneath the gleaming surfaces of cliffside pools and the shattered edges of mirror balls are philosophical insights for the ages. It's easy to get lost in the labyrinth of her lyrics, but our philosophical guides are here to take you by the hand and lead you through the secret philosophical gardens in Swift's mind. (...) It's worth it. As she tells us, she's only cryptic and Machiavellian because she cares. -/- The Philosophy of Taylor Swift gathers twenty-two original essays that illuminate the philosophical richness of Swift's catalogue. Written by philosophers with various areas of expertise--including ethics, political philosophy, epistemology, the philosophy of religion, and the philosophy of science--and bringing to bear the passion of a fan for an obsessive deep-dive into Swift's music and lyrics, this book of friendly but rigorous essays treats Swift not merely as a pop icon but as a serious intellectual interlocutor. Contributors use philosophy's unique toolkit to analyze her songwriting, showing that she can play ball with Aristotle and that her words are worth much more than meets the cynical eye. -/- For philosophers, the volume offers a methodologically innovative approach to popular culture, demonstrating how an artist's lyrics can sustain substantive philosophical inquiry. For Swifties, it offers new lenses through which to understand the themes that animate Swift's music: accountability and forgiveness, ambition and vulnerability, moral injury and revenge, love in its many registers, and the search for meaning in a complicated world. -/- The result is a vibrant, interdisciplinary exploration of one of the most distinctive and thought-provoking voices of the twenty-first century. (shrink)

This paper examines four terms on which every communication of love depends: definition, meaning, recognition, and acceptance. It establishes that a definition sets the boundary of a word and that meaning is the content within that boundary; that a word without a boundary carries association and not meaning; and that misunderstanding arises when the definition in use goes unstated, which is the ordinary condition of human communication. The harm of this condition is greatest in abstract and value-laden words, and greatest (...) in the word love, where an unstated definition allows other content to occupy the word and turns the attributes of love into counterfeits. The paper states a test that separates a true definition from a counterfeit, describes the two levels of recognition by which a counterfeit is exposed, and separates recognition, which can be offered, from acceptance, which belongs to the agent alone. It then establishes that the relation between love and Truth is asymmetric: love requires Truth, and Truth does not require love. Acts of love therefore form a subset of truthful acts, and Truth is the boundary of love. Within that boundary, the definition of love supplies the complete criterion for choice. In this precise sense, love is the boundary of full information. The paper closes by introducing the distinction between the will and freedom, which a separate document develops. (shrink)