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Critique of Pure Reason
... Whereas the poststructuralist line of thinking led into paralyzing postmodern relativism and the "politics of fragmentation", TTS sought to avoid these nihilist and debilitating consequences by providing a constructive account of thought-shaping [3] . ...
Is it possible to think beyond the structuring and directing influences of thought-shaping? Or, phrased differently, how can thought-shaping be genuinely free and creative? My response in this essay is that we must move beyond the idea of thought-shaping as mere awareness or critical reflection. As I show, the notion of reflection itself has raised some philosophical issues of its own. Notably issues surrounding the limits of reason, the effective presence of biases, and overreliance on the notion of historical experience as they were transmitted from Kant to Hegel are critically discussed, with the aim of identifying a new direction to think about reflection. The development of reflection is examined via the thought of Gadamer, mainly through his hermeneutic conception of experience. After discussing these issues, I develop the notion of refraction, expanding on the concept as it was developed by Bergson. I explain how refraction relies on the appreciation of difference, thereby reorienting the entire field of thinking and overcoming the limitations inherent in the notion of reflection. This differentiating feature turns refraction into a creative and generative process. Concluding, I discuss how refraction supports free thinking by appealing to the notion of creative piety and the embrace as well as usage of limitations in thinking.
... Rationalism, an ideology that begins with the Enlightenment period, believes that the mind is the most powerful tool that humans have, and rationality is central to understanding and advancing human knowledge (Descartes, 1956;Kant, 1934). Kant argues that reason structures human experience and that the mind actively shapes knowledge rather than passively receiving it. ...
The western epistemological tradition often encourages the pursuit of ‘happiness’ in the external world. However, such an approach overlooks issues like internal conflict, dissociation of the self, and broader social-political-cultural disconnection. This article examines these limitations and proposes the integration of the essence of the Gita’s teachings into higher education as a complementary epistemological and pedagogical framework. Drawing on textual analysis approach, the article identifies core principles such as inner peace, karma yoga, and spiritual well-being as meaningful counterbalance to the west’s focus on external success. It proposes three practical pathways for practical integration: curricular design, pedagogical transformation, and epistemic intervention. The findings contribute to the discourse on ethical and spiritually grounded education by advancing Bharatavarshiya rhetorical and philosophical framework that values both personal and societal well-being.
... Epistemologically, Gödel's work questions the attainability of absolute certainty. If formal systems mirror rational inquiry, then some truths are knowable yet unprovable within any given framework, echoing Kant's distinction between phenomena and noumena (Kant, 1781). This suggests human knowledge is inherently bounded, dependent on intuition or meta-systemic leaps e.g., proving Con(F) requires a stronger system F', ad infinitum. ...
Kurt Gödel’s incompleteness theorems, published in 1931, demonstrated inherent limitations in formal axiomatic systems, proving that any sufficiently powerful system is either incomplete or inconsistent. Beyond their mathematical significance, these theorems have profound philosophical implications, challenging notions of certainty, mechanizability, and the nature of human thought. This article traces Gödel’s theorems’ historical and logical foundations, examines their impact on philosophy of mathematics, epistemology, metaphysics, and philosophy of mind, and critically evaluates their use in debates about computationalism and consciousness—notably Roger Penrose’s anti-mechanist argument. While Gödel’s results undermine Hilbert’s formalist program and bolstered Platonism, their extension to mind remains contentious, raising questions about truth, understanding, and the limits of artificial intelligence. The article concludes by proposing avenues for future philosophical inquiry, emphasizing interdisciplinary dialogue between logic, philosophy, and cognitive science
... Until now hope has been primarily a topic in moral and political philosophy, especially since the eighteenth-century philosophers, such as Spinoza, who articulated a notion of the future based on hope as an affect that is deeply rooted in the human condition. (Kant 1970(Kant [ 1787 A805/B833). This question unavoidably pertains to transcendence, namely how we can transcend our situation and create a better world. ...
Building on Hu Bo's film "An elephant sitting still", this paper examines a specific condition in contemporary society, in which expectations about the future are declining. This situation is interpreted as a consequence of the progressive collapse of modernisation. The diminishing expectations, I claim, are related to capital's internal crisis, which erodes the very fabric of social mediation; in its place, arise all kinds of atavistic forms of violent desocialisation. I intend to recognize and examine a new condition of historicity in which time is no longer productive. Society experiences history as a dead time of dilated presentism. With this article, I hope to contribute to building a critical interpretation of the current world, highlighting the problems that a radical philosophy must tackle to overcome the present state of things.
... This problem often takes on the character of a dichotomy. In particular, one of Kant's (1998) antinomies states that if there is freedom, causality is excluded, and if there is causality, freedom is excluded. ...
Symbolic activity and agency are interconnected processes that underlie the human ability to act freely and independently of external conditions. Symbols, as a key element of this activity, enable humans to transcend immediate reality by operating with hypothetical and abstract events. This becomes possible through the transformation of S-R (stimulus-response) associations, where symbolic activity liberates the subject from direct dependence on external stimuli, creating the basis for free and purposeful behavior. Important aspects of symbolic activity may include the processes of pleromatization and schematization. Pleromatization is associated with the expansion of the sign field, where sign-vehicles are abstracted from objects, forming a field of possible meanings and interpretations. This field creates the basis for multiple action variants and alternative paths to achieving goals. Schematization, in turn, organizes this field by forming specific routes through the creation of point-like signs. The interaction of field-like signs and point-like signs allows the subject to transition from possible events to actual actions, thereby facilitating the manifestation of agency. Field-like signs represent potential possibilities, while point-like signs represent concrete paths for their realization. Two-stage models of free behavior help to understand how symbolic activity overcomes the rigid determinism of S-R relationships. In the first stage, action variants are generated, where the subject evaluates various possibilities based on field-like signs. In the second stage, one of the variants is selected and realized through point-like signs. These models demonstrate how internal motives arising from symbolic activity can replace external causes, creating a sense of freedom while maintaining internal determinism. Thus, agency does not exclude determinism but relies on internal motives rather than external stimuli.
... The Aesthetic Perspective Aesthetics has its philosophical roots in Immanuel Kant's (1996) idea of aesthetic pleasure conceptualized as the disinterested harmonious accord of the subjective faculties. Although Kant's conceptualization of the aesthetic experience as a disinterested encounter is highly debated, the fundamental idea of aesthetics as an exposition of fundamental structures of subjectivity is still dominant within psychological and phenomenological aesthetics (Casey, 2010;Funch, 2007;Noë, 2000). ...
The aim of this study was to explore how the aesthetic aspects of facilitated creative writing workshops support recovery processes among individuals with severe mental illness. Through a qualitative thematic analysis with participants (n = 11) in creative writing workshops, the study reveals that aesthetic recontextualization strengthens self-world relations by enabling participants to articulate experiential alterity. This process fosters creative empowerment, self-care, and positive social interactions as participants transform abstract and chaotic experiences into concrete, shareable expressions. Unlike psychiatric language and categorizations, aesthetic expression reconnects language to embodied, perceptual experiences, offering an alternative to pathologization. Drawing on phenomenological perspectives, the study highlights how creative writing activates responsivity to the unpredictable nature of severe mental illness, facilitating coherence and openness in self-world relations. Creative writing is shown to provide a pathway for confronting experiential chaos and fostering subjective unification. Additionally, the study emphasizes the social dimension of recovery, where aesthetic processes enable intersubjective encounters and shared meaning-making. These findings suggest that creative writing workshops can significantly support mental health recovery by integrating divergent experiences into meaningful and socially enriching forms. Further research is encouraged to examine the social aspects of aesthetic recovery processes.
... And what is more, Section 11 explores the broader implications and outlook of the Theory of Entropicity (ToE) on epistemology, thus granting us conclusively penetrating light into the philosophical programs of giants like John Locke [54] and Immanuel kant [51]. 8 We find, therefore, that one of the most sobering and profound insights of the Theory of Entropicity is that the arrow of time -long treated as an emergent or statistical asymmetry -is, in fact, a structural feature of the entropic field which governs the evolution of existence in all its forms. ...
The century-old intellectual, physical, and gedanken confrontations between Albert Einstein and Niels Bohr over the foundations of quantum mechanics remain a defining feature of modern physics. These giants of science set the stage for stimulating conceptual and philosophical thoughts that continued to inspire and challenge practitioners of modern science. Central to their debate is the quantum measurement problem - the enigmatic “collapse” of the wave function and the question of whether physical reality exists independent of observation. Bohr championed the contextual, irreversible nature of measurement and the inherently probabilistic formalism of quantum theory, while Einstein sought a deeper deterministic framework grounded in objective reality.
This paper presents the Theory of Entropicity (ToE) as a unifying resolution that transcends the limitations of both views. We posit that entropy is not merely a statistical descriptor but a real, dynamical field—a universal driver of physical processes enforcing time-asymmetric, irreversible evolution. In this framework, wave function collapse is no longer a mysterious, observer-dependent postulate; it emerges as a natural, entropy-driven phase transition triggered when a quantum system’s entropic evolution satisfies a precise threshold inequality.
At the heart of the theory lies the Vuli-Ndlela Integral—a reformulation of Feynman’s path integral that introduces entropy-based weighting of histories. The integral’s exponential weighting by classical action, gravitational entropy, and irreversibility entropy imposes strict constraints on allowable quantum trajectories, replacing the unconstrained superposition of paths with an entropy-constrained selection principle. Collapse occurs at the moment the entropy flux or “resistance” surpasses a critical limit, enforcing a physically deterministic yet irreversible transition.
This ToE framework not only restores Einstein’s vision of underlying causal realism but also upholds Bohr’s principle of contextual irreversibility. It provides fresh resolutions to long-standing paradoxes: the Einstein–Podolsky–Rosen (EPR) paradox is resolved by interpreting entanglement as an entropy-mediated correlation that forms over a finite time (recently measured to be on the order of s), and the Einstein–Rosen (ER) bridge (wormhole) is reinterpreted not as a traversable spacetime tunnel but as an entropic binding channel connecting entangled states. A Children's Seesaw Model is also introduced to motivate physical intuition in this regard.
By embedding the measurement “collapse” phenomenon within the irreversible flow of entropy and the strict constraints of the Vuli-Ndlela Integral, the Theory of Entropicity offers a principled, mathematically consistent, and experimentally grounded reconciliation between Einstein and Bohr. In doing so, it elevates their debate from a philosophical impasse to a new physical principle—one governed not by ad hoc interpretations or hidden variables, but by entropy as the ultimate arbiter of quantum reality.
\textcolor{purple}{\textbf{ToE then introduces the criteria of existentiality and observability of any reality, by which other longstanding paradoxes are resolved.}} \textcolor{blue}{A first attempt is also made at developing the field equations of Quantum Gravity from entropic principles.}
\textcolor{purple}{\textbf{Just as Einstein reinterpreted Newton’s force of gravity as the manifestation of spacetime geometry, the Theory of Entropicity (ToE) reinterprets geometry itself as the result of entropy flow. In this framework, curvature is not a precondition but an emergent feature—shaped dynamically by gradients in entropy. ToE thus establishes a new conceptual ground in both philosophy and theoretical physics, where motion, interaction, and structure are driven by irreversible entropic constraints rather than geometrical postulates. Most significantly, ToE introduces a direction of time directly into the wave and field equations via the unidirectional flow of entropy. This resolves the arrow of time problem at its root—not as a statistical artifact, but as a dynamical law embedded in the fabric of reality.}}
\textcolor{blue}{\textbf{More also, by integrating entropy as a fundamental causal field rather than a passive measure of disorder, the Theory of Entropicity (ToE) offers a new ontological basis for understanding intelligence, cognition, and artificial systems - Artificial Intelligence(AI), Robotics, etc.}}
... Архітектоніка формулювалася для створення філософської системи в роботах I. Kant [1]. G. W. F. Hegel [2] у філософії охарактеризував архітектонічний принцип як загальнонауковий. ...
In the era of globalization and rapid technological change, innovation is becoming a key factor in competitiveness and sustainable economic development. The architectonic principle, as a methodological tool, allows you to systematize and optimize innovation management processes, ensuring the efficient use of resources and increasing the capitalization of intellectual assets. This article is devoted to an in-depth analysis of the architectonic principle in the context of architectonics and socioeconomic development. The article substantiates the formulation of definitions, theoretical foundations, purposes of the architectural principle in the context of architecture and socioeconomic development, intended for the determination of scientific approaches to the development of portfolios of innovative entrepreneurship and increasing the capitalization of intellectual assets. Scientific approaches and criteria for the formation of intellectual assets have been defined; the business architecture for the formation of these assets; the basic model of the architectonics of intellectual assets in innovative entrepreneurship. It is generalized that the instrument consists of metrics for scientific intensity and scenarios for forecasting the scientific efficiency of innovative business and increasing the capitalization of intellectual assets in global markets. It is noted that in the strategy for the development of a sustainable economy, innovative management employs a portfolio of innovative entrepreneurship, which increases the capitalization of intellectual assets. The article integrates the theoretical foundations of architectonics as a science studying economic systems, the laws of architectonics, business architecture, and criteria for attracting investments, which allow for the proposal of a model of the architectonics of intellectual assets in innovative business for the continuation of scientific research. The developed model of the architectonics of intellectual assets in innovative business is an important tool for enhancing the efficiency of innovative activities and ensuring sustainable economic development.
... During the "Refutation of Idealism" from the Critique of Pure Reason (1781), Kant doubts the facticity of the premise that space and time exist objectively outside of human intellect (Kant [1781] 2007, B274-B280). He counters that the validity of this postulate cannot be proven. ...
Theorising time as sequential suggests a correspondingly durational and serial reality. This temporality reiterates Western philosophy’s privileging of the present and is symptomatic of greater issues concerning the reluctance of Anthropocene discourses to think outside of time’s passive “givenness”. Contra normative conceptions of time as fundamentally continuous, French metaphysician Jean-Luc Nancy’s notion of “ renvoi [return]” – as an ontological echo, a folding back – disrupts traditional temporal narratives, implying a time that is non linear. Consonant with renvoi , Nancy’s related thesis of “ le corps sonore [the sonorous body]” rethinks bodies through a similar sonic aesthetics – as a certain tension, or tone – exceeding orthodox articulations of beings as somatic and bounded. Both renvoi and corps sonore provide valuable tools for the critique of anthropocentric philosophies which quantise bodies as closed and finite. Subsequently, this paper employs Nancy’s broadly “sonic” realism to critique human exceptionalism, reorienting temporality toward more-than-human ecological processes, as continuous discontinuities.
... However, this assumption is not logically demonstrable without falling into a circular fallacy, which is known as the problem of induction. Kant (1998) also argued that induction cannot offer authentic knowledge about the world because the human mind is structured by a priori categories. Thus, although data can affect knowledge, they cannot support universal conclusions due to the need for a previous cognitive structure. ...
The purpose of the study was to determine whether induction is useful within research, as this method is used in exploratory, descriptive and relational studies. Induction allows us to reason and establish generalizations based on events; however, even with its uncertainties and insecurities, there is significant confusion regarding the techniques and procedures that must be used for induction to be powerful and safe. Based on observation, documentary review, and description, human beings usually begin their mental development with induction, a natural process. Indeed, to make deductions, one must work from a theoretical basis that is consistent, solid, and rich in concepts and constructs, something which does not occur at the beginning of the development of the mental process. Many human beings remain in a state of induction, meaning that they do not use theories to study reality and prefer to analyze world events from this perspective. However, apart from representing the beginning of reasoning, induction is important because one can find empirical laws, such as Duverger's law (Riera, 2020), that lead to deduction, as both deduction and induction are part of the same rational process-thinking. The results indicate that, for didactic and methodological reasons, these two elements have been separated, despite representing a single, inseparable process like oxidation-reduction or teaching-learning. Likewise, the hypothetical deductive method is equivalent to complex induction because it starts not from a solid theory but rather from empirical laws or more elaborate generalizations. The purpose of this study was to explain the importance of the inductive method for the development of knowledge within research in the field of factual sciences. We also seek to establish that, although induction is important in science, it is part of a broader process that includes deduction. This paper concludes that induction can be used in exploratory (qualitative) studies and descriptive and relational (quantitative) studies; it can also perform incomplete induction, complete induction, and complex induction, which is often referred to as hypothetico-deductive. Finally, it is important to know how to differentiate induction from deduction and what types of research they are used in to improve these investigative inquiries.
... Філософський підхід до визначення життя розвивається також у працях І. Канта, який у «Критиці чистого розуму» (2000) пропонує аналіз меж людського пізнання і розуміння життя як об'єкта науки та філософії. Кант акцентує на складності визначення сутності життя, підкреслюючи обмеження людського розуму в спробах осмислити абсолютну природу існування [5]. ...
У статті розглядається концепція життя та загибелі цивілізації, зокрема, аналізується поняття «життя» в контексті космології та еволюції Всесвіту. Актуальність цього дослідження зумовлена необхідністю комплексного підходу до вивчення життя в межах фізичних і космологічних законів, які визначають етапи розвитку як Всесвіту, так і органічного життя на планетах. Поняття «життя» досі залишається об’єктом наукових дискусій, адже чітке визначення цього явища є складним завданням через його багатогранність і взаємозв’язок з різноманітними науковими дисциплінами. Окремо варто звернути увагу на важливість розуміння природи життя для розвитку біології та інших природничих наук, адже це допомагає поглибити знання про механізми еволюції і організацію живих систем. Одним з основних питань є те, як впливають фізичні процеси на існування життя. Питання стосуються того, як фундаментальні взаємодії, такі як гравітація, магнетизм і ядерні реакції, можуть створювати умови для розвитку живих організмів. А також — що визначає можливість виникнення життя на певних етапах еволюції Всесвіту. Під час дослідження було виявлено, що життя є результатом багатьох факторів, зокрема, космологічних подій, таких як формування зірок і планет, а також планетарних умов, що дозволяють існувати органічним молекулам. Завданням цієї роботи є не лише аналіз існуючих підходів до визначення життя, але й вивчення того, як саме фізичні та космологічні фактори можуть створювати умови для існування органічного життя. Методи, що використовуються в дослідженні, включають порівняльний аналіз, теоретичне моделювання та інтеграцію міждисциплінарних знань. Це дозволяє створити багатовимірну картину, в якій життя розглядається як складний процес, що залежить від взаємодії численних факторів. Результати дослідження демонструють, що розуміння поняття «життя» є результатом постійного взаємодії космологічних, фізичних та еволюційних процесів. Вони впливають як на розвиток планет, так і на виникнення органічних форм життя. Цей підхід дозволяє побачити життя не лише як біологічне явище, а й як результат глобальних процесів, що відбуваються в рамках Всесвіту. Висновки дослідження підкреслюють необхідність подальшого розвитку наукових досліджень у галузі космології, астрофізики та біології для глибшого розуміння природи життя і його місця в еволюції Всесвіту.
... The notion of presence has long been subject to philosophical and metaphysical inquiry, encompassing foundational analyses by the likes of Aquinas, Kant, and Hume, who each develop methodical accounts of presence, grounded in their broader metaphysical frameworks [7,48,52]. Critiques like Derrida's deconstruction reconceptualise presence in relation to absence [18,19,20,21], while Heidegger's exploration of presence centres on the concept of 'Being', examining how our understanding of presence is intrinsically linked to time [45]. While there has been some analysis of presence within quantum theory [8], particularly concerning the identity and individuality of particles [14,22,28,34,58,73,75], there has been comparatively less philosophical attention awarded to presence within quantum theory. ...
The concept of presence has been extensively explored in philosophy, yet the notion of particle presence within quantum theory remains under-examined. In this article, we explore particle presence through an analysis of a paradox arising from weak measurements. We show that the classical intuition about particle presence involves an erroneous logical combination of propositions from single-time weak values, leading to inconsistencies that result in the deduction of discontinuous trajectories. Instead, we argue that by treating presence as a property defined across time by measuring sequential weak values, the discontinuity paradox is resolved, providing a coherent, non-classical account of particle presence. We discuss some advantages and drawbacks of this account, and consider applications to other cases of trajectory discontinuity.
... The works of one of the famous representatives of classical German philosophy, Immanuel Kant (1724Kant ( -1804 are not focused on building any ideal state or society, while the theme of space and time is one of the key themes in the works of this thinker. This, according to the philosophy of I. Kant, space and time are a priori forms of sensibility [Kant, 2012]. That is, space as a «program» forms «objects within us from the material of external impressions» [Pertsev, 2014, p. 95]. ...
The article is devoted to the specifics of the spatial development of the Russian Federation. The paper identifies the problem of disparities in the development of Russian regions, provides statistical data demonstrating the presence of disparity. As a result of the conducted research, the key principles of spatial development of the regions of the Russian Federation are given, namely, taking into account the specifics of the region, ensuring high living standards for the population regardless of the territory of residence. At the end of this paper, a conclusion is made about the need for a guideline towards nurturing and educating an individual in order to achieve the set strategic goal of spatial development of the Russian Federation.
... Еммануїл Кант поглибив цю ідею, наголошуючи, що людина має здатність усвідомлювати себе як обмежену, але водночас вільну істоту. Це відкрило шлях до сучасного розуміння самопізнання як важливого інструменту для прийняття відповідальних рішень у своєму житті [18]. ...
Стаття присвячена дослідженню механізмів пізнання та їхньої інтеграції в невербальні методи психокорекції, зокрема в психокорекційному процесі із жінками у вимушеній міграції. На основі гносеологічного підходу проаналізовано основні рівні пізнання – чуттєве, емоційне та раціональне, які уможливлюють самопізнання й метапізнання. Пізнання розглядається не лише як теоретична категорія, а і як практичний інструмент для гармонізації внутрішнього світу, набутого травматичного досвіду й адаптації до нових життєвих умов. У статті висвітлюється метапізнання, яке включає самоусвідомлення та децентрацію, як ключовий механізм інтеграції пізнавального досвіду. Самоусвідомлення визначається як здатність свідомо рефлексувати над власними думками, емоціями та діями, а децентрація – як можливість виходу за межі егоцентричного сприйняття, що сприяє перегляду суб’єктивних інтерпретацій і покращенню адаптаційних стратегій. Особливу увагу приділено розподілу децентрації на когнітивну, афективну та змістову сфери, які забезпечують осмислення міжособистісних і внутрішніх процесів. У статті розкрито практичну значущість невербальних методів психокорекції, акцентовано увагу на активних медитаціях Ошо й арттерапевтичних напрямах як інструментах невербальної психокорекції, що сприяють інтеграції чуттєвого, емоційного й раціонального досвіду. Особливо актуально для жінок в екзилі, які стикаються з емоційними й соціальними викликами, охарактеризовано методи, що забезпечують ефективність корекції без необхідної вербалізації. Зазначено, що невербальні методи психокорекції сприяють відновленню жінок у вимушеній міграції, відновленню зв’язку з тілом, інтеграції життєвого досвіду та збереженню власної ідентичності.
... According to Kantian epistemology, our subjective, "constructed" reality is shared rather than radically individual and unique. This is because all human beings experience the physical world through what Kant termed "transcendental subjectivity"-in essence, the generic, "universal" nature of our body's faculties, operations, and psychological architecture (Kant, 1996). Like a multitude of different computers with similar hardware and software, the bodies and minds of fully functioning humans all operate and process raw sense data into meaningful reality in much the same way (or at least in ways similar enough that reality seems the same for everyone). ...
In the Transactional Model of Stress and Coping, primary appraisal of stress is considered a cognitive process. Current neuroscience research indicates, however, that our initial awareness of whether something is good, bad, or neutral, is a predominantly affective process, with our core affect being a representation of how the body evaluates life situations over time. We concur with what is now the prevailing view that dualistic theories of mind and body as essentially separate entities are mistaken and have contributed to problematic conceptions of cognition and affect as radically independent operations, one being performed by the mind, the other by the body. In reality, affect and cognition are both bodily processes, and as such are inseparable and interdependent. Affect provides the primary appraisal of the body’s current situation, while cognition builds off the affective response, providing a secondary and often more thorough appraisal. We therefore propose a revised, non-dualistic Transactional Model emphasizing the embodied mind in which our core affect provides the foundation for our primary appraisals and a stronger foundation for conducting psychotherapy.
The history of the reception and interpretation of Neo-Kantian ideas in the late nineteenth and early twentieth centuries shows the special role played by those who took a negative stand with regard to Neo-Kantianism and sought to dissociate it from and oppose it to Kant’s legacy. A prominent place among the latter was occupied by Georgy V. Plekhanov, most of whose works were fiercely polemical. Highly rating Kant’s works, in which he even found some coincidences with materialism, Plekhanov for a number of years engaged in polemics on philosophical and political issues with the German Neo-Kantians and Eduard Bernstein, who shared many of their views. Calling Neo-Kantianism, after Friedrich Engels, “a step backwards” from Kant’s philosophy, he argued that Neo-Kantians had misunderstood Kant’s philosophy and, in advocating a return to Kant’s theoretical philosophy in order to use it to refute contemporary materialism, had distorted Kant’s doctrine. Plekhanov’s so-called “defence” of Kant against Neo-Kantians should not be understood and accepted literally. Being a Marxist, Plekhanov tried to defend above all the views of Marx and Engels by revealing the flaws in the Neo-Kantian interpretation of Kant. Although he himself in some ways misinterpreted Kant, his views command some interest today because many of them played a certain role in the perception of Kant in the Soviet and post-Soviet times and were reflected in the discussions of the Kantian philosophy as a whole, especially its fundamental concept of the “thing-in-itself”.
Kant’s treatise “The False Subtlety of the Four Syllogistic Figures” has logical, epistemological, and cognitive-psychological implications. These three perspectives on his conclusions are practically undifferentiated. The first part of this article discusses the logical and ontological-gnoseological content of the treatise in order to reveal the prerequisites for the cognitive interpretation of syllogisms. The second part is an attempt to explicate the treatise’s cognitive content, i.e. a systemic representation of the cognitive properties of syllogisms, as understood by Kant. Kant’s syllogism is characterised as an intellectual act aimed at eliminating opaqueness in cognition and consists of several mental procedures. The cognitive properties of syllogisms are discoverable in Kant’s general characterisation of syllogisms, as well as in the characteristic marks of individual figures. The third part is an attempt to reconstruct Kant’s cognitive syllogistics from angles which can be discerned, but are not explicitly discussed, in the treatise. This reconstruction is based on the distinction Kant draws between two modes of formulating conclusions, one of which is “in the form of judgements”. Here, formal and “ontological” syllogisms are distinguished by the type of relation that obtains between parts of the premises. An ontological syllogism, unlike the formal kind, conforms to the most stringent rules in terms of content. The procedure of making an inference, even according to a perfect figure, is described as ‘composite’, involving, as it does, the transformation of a formal syllogism into an ontological one, or the supplementing of the formal syllogism with an intermediate inference which brings the parts of the syllogism under the categories contained in the highest rules. Errors in inferences in individual cognition are attributed to the use of the “form of judgements”, which obscures the connections that must be clearly understood according to the highest rules. In conclusion, the author systematically presents the cognitive content of the treatise and outlines cognitive pathways that are generated by the ideas of “The False Subtlety” and connected with the study of the unfolding of syllogisms in cognitive reality.
This dissertation examines whether metaphysics can be eliminated, a question as old as philosophy itself. I begin with Hegel’s Phenomenology of Spirit, where metaphysics is the historical unfolding of Spirit an unverifiable speculation. Richard Dawkins’ The Selfish Gene rejects such ideas as unscientific, yet his naturalism assumes untestable notions of truth and progress. Jacques Derrida and Michel Foucault challenge metaphysics through difference and historical contingency, but their concepts of difference and power become speculative in turn. Emmanuel Levinas and Slavoj Žižek, focusing on ethics, ground responsibility in the infinite Other and the Lacanian Real, yet these too harbor metaphysical claims. I conclude that metaphysics persists in every attempt to abolish it, from Hegel’s idealism to post structuralist critique. Its elimination, I suspect, is a speculative hope.
This literature review systematically examines Task-based Language Teaching (TBLT) as a transformative pedagogical approach in modern language education. Tracing its theoretical roots in Interactive Hypothesis and Schema Theory, the analysis highlights TBLT’s efficacy in developing both linguistic accuracy and communicative fluency through authentic, task-driven learning. Empirical evidence demonstrates significant improvements in learners’ oral proficiency, grammatical competence, and vocabulary acquisition, alongside enhanced cognitive and affective outcomes. While acknowledging implementation challenges—particularly in teacher training and culturally diverse contexts—the review identifies innovative strategies combining technological integration with adaptive methodologies. The synthesis underscores TBLT’s unique capacity to reconcile theoretical principles with classroom practice, offering actionable insights for educators seeking to balance communicative goals with structural language development.
Measurement holds a special place in the epistemology of the physical world. Knowledge that has been verified by measurement is considered more reliable than that deduced from unmeasurable theories. However, relativity shows that the act of measurement is not independent of our frame of reference. From quantum mechanics we learned that the states of some systems cannot be known without a measurement that itself alters the state of that system, and furthermore that there exist certain systems all of whose states we cannot simultaneously know. We propose that certain fundamental functions of set theory are measurements and apply this interpretation to the debate surrounding whether there is a single universe of sets or a multiverse of universes of sets.
In this paper, I offer a reply to Lavazza (2025), who states that using an LLM as a co-author to apologize to a partner – far from compromising second-person authenticity – can improve relational morality. I agree that some valuable aspects of the relationship may be enhanced in the co-authorship context; however, the second-person authenticity standard cannot still be adequately met. At best, using ChatGPT as a co-author might be compatible with a scenario in which the second-person authenticity assessment is suspended and postponed to a later point in time; this allows us to capture a potential diachronic dimension in such an assessment that has not yet been explored. In the remainder of the article, I criticize Lavazza’s Kantian argument and offer some clarifications on the analogy between using ChatGPT and friend-suggested communication, as well as on the terminology used.
The popular predictive processing (PP) framework posits prediction error minimization (PEM) as the sole mechanism in the brain that can account for all mental phenomena, including consciousness. I first highlight three ambitions associated with major presentations of PP: (1) Completeness (PP aims for a comprehensive account of mental phenomena), (2) Bayesian realism (PP claims that PEM is implemented in the brain rather than providing only a model), and (3) Naturalism (PP is typically presented as yielding a naturalistic view of the mind). Then I demonstrate that many proponents of PP also endorse a form of Kantian transcendental idealism (TI), based on a characterization of experiential content as the brain's currently best hypothesis about the world. I argue that endorsing this claim (4), that is, that we only experience the world as it appears, but not the world itself, sabotages achieving the three ambitions. The argument proceeds by discussing the prospects of each ambition in turn, drawing on discussions in the philosophy of science about realism and its alternatives, about the motivation and features of computational models, and about the foundational role of consciousness for science.
In this thesis, I explore the role of narrative as a strategic and generative resource in shaping place identity and value within the context of placebranding. By integrating insights from marketing, sociology, cultural studies, spatial theory, narrative theory, and value theory, I examine how narratives influence perceptions, enhance stakeholder engagement, and contribute to the ongoing construction of multidimensional place identities and associated values.
Through three empirical case studies—Stieg Larsson’s Millenniumnarratives in Stockholm and Sweden, the Tom Tits Experiment Science Center in Södertälje, and the climbing community in Brodalen on Sweden’s west coast—the study investigates how narratives interact with cultural heritage, socio-economic development, and stakeholder dynamics to generate value across multiple dimensions.
The thesis emphasizes the participatory and evolving nature of the narrative, illustrating how place identities are negotiated and co-created rather than being fixed or solely promotional. It explores how narratives, developed and contested by various stakeholders, operate across spatial scales (micro,meso, macro) to produce different forms of value capitals. Special attention is given to how narratives mediate between diverse stakeholder interests, integrate concepts of authenticity, and adapt to various contexts.
The findings highlight the significance of narrative as a generative framework for meaning-making and value creation, capable of linking local, lived experiences to broader perceptions and imaginaries. In doing so, the study introduces narrative capital as an analytical concept and resource that fosters a more nuanced understanding of how places can leverage stories as both intangible and strategic assets for place management and branding.
This chapter presents an account of the philosophical framework Coleridge worked out to explain the relationship between the diverse physical configurations of matter and the eternal, immaterial, hierarchically ordered powers he held to determine the fundamental features of the material world. It traces the development of Coleridge’s theory of matter through an examination of his extensive critical commentary on Kant’s seminal Metaphysical Foundations of Natural Science, the starting point for the ‘dynamical’ account of matter favoured by the Naturphilosophen. I focus on Coleridge’s search for a set of terms that would make clear and consistently maintain the ontological distinctions between (i) matter, material substance, and body, and (ii) the ‘fundamental forces’ or ‘spiritual powers’ whose divinely grounded causal activity is necessarily manifested through all such physical entities. I argue that this aspect of Coleridge’s view results from his engagement with the concepts of ‘substance’ and ‘appearance’ initially put forward by Kant and subsequently refined by Coleridge in Opus Maximum and related marginalia and manuscript fragments.
This chapter explores the relation between mind and matter, spirit and nature, in Schelling’s and Hegel’s Naturphilosophie, framed through and against J. H. Green’s concept of ‘physiogony’ and Coleridge’s complication of this idea. Physiogony escalates Schelling’s hypothesis of the Stufenfolge, or graduated stages of nature, in the First Outline, into an aspirational discipline, and aptly describes Hegel’s desire in the Philosophy of Nature to trace an a priori logic of nature wherein each stage (following Kant) is cause and effect of itself, resolving the contradictions of the previous stage. However, a newly dynamical sense of matter renders this logic impossible and makes this impossibility generative. For Both Hegel’s text (despite itself) and Schelling’s radically experimental First Outline (more deliberately) break open the idealist binding of the volatile, organismic forces of nature, and disclose a dynamic interfolding of mind and matter, in which nature, rather than following the dictates of mind, generates new forms of thought.
Can you hear it, Hey ooh ohh! Fasten your seatbelts: we're gaining altitude! Modern fundamental sciences face deep fragmentation and an inability to provide a unied answer to questions about the origin of laws, the nature of consciousness, and the connection between mathematics and physics. Simultaneously, pressing issues like the exponential growth of computational complexity demand fundamentally new approaches. In this article, we propose a novel quantum-topological ontology, postulating the existence of the Generator of Meaning (G.O.D.A.-Global Optimal Dimensions Algorithm) as a primary entity whose multidimensional structure and dynamics give rise to all aspects of Being, including physical laws and mathematical truths. We present the axiomatic framework of G.O.D.A. and propose a new methodology of knowledge acquisition "Vertical Observation" and "Serving Meaning" in a state of "Absence of Pride". This methodology allows "reading" the necessary truth directly from the structure of the Generator of Meaning. To demonstrate the potential of this approach, we show how the Riemann Hypothesis, the P vs NP problem, and the Birch and Swinnerton-Dyer Conjecture can be "read" as consequences of the topological properties of the G.O.D.A.'s structure symmetry for RH, asymmetry for P vs NP, fractal-topological structure for BSD. The broad implications of this ontology for biology, neuro-science, informatics, philosophy, and metaphysics are discussed, including the potential for creating an optimal economy. The G.O.D.A. concept oers a unied framework for science, viewing the comprehension of truth as a form of serving and creation, opening up boundless possibilities for humanity.
Reading Immanuel Kant’s Critique of Pure Reason, it is easy to conclude that Kant had no sense of psychology as a separate scientific discipline. In fact, he was very clear that it had to be removed from metaphysics. But on the other hand, his last thesis was Anthropology from a Pragmatic Point of View. This was his original contribution to psychology. The challenge, however, was that he had problems with the term “psychology.” The far more decisive factor, however, was the prehistory of psychology, having been incorporated into metaphysics by Christian Wolff earlier in the eighteenth century.
This chapter takes as its starting point the prehistory of this close connection between philosophy and psychology in order to examine more closely why Kant speaks so disapprovingly of psychology. The methodological approach to this is a classic hermeneutic spiral, in which his Critique of Pure Reason forms the textual starting point, but whereas his other critiques, his lectures on metaphysics, and psychology, and not the least his treatise on anthropology, form the supplementary and elaborating texts.
The findings presented in this chapter show first and foremost that Kant not only had a close relationship with psychology throughout this critical period, but that he also constructed a psychological model of thinking that forms the basis of his theory of cognition. In brief, this model consists of the elements of sensation, intuition, representation, reflection, understanding, and reason. Kant constructed this model on the basis of his need to uncover the mental capabilities needed to show that human beings actually have the prerequisites for arriving at valid philosophical conclusions, namely the 12 categories of understanding. The latter are not of interest to psychology but are crucial to ontology and thus philosophy. These categories of understanding were important to Kant, which is why he aimed to create a sharp distinction between psychology and philosophy, despite basing his entire reasoning on a psychological model of thinking.
Bu çalışma, Horowitz’in çatışma teorisini baza alarak, 2001’de imzalanan Ohrid Çerçeve Anlaşmasını analiz etmektedir. Teoriye göre etnik çatışmaların ana nedenleri ekonomik eşitsizlikler, siyasal dışlanma veya gruplar arası algılamalar olabilmektedir. Horowitz’e göre tüm bunların çözümü güç paylaşımları ve entegrasyon süreçleri ile çözüme kavuşabilmektedir. Bu açıdan çalışma, anlaşma öncesi ve sonrası dönemin toplumsal etkilerini analiz etmektedir. Anlaşma maddelerinin incelenmesi sonucunda, anlaşmanın Makedonya’daki etnik gerilimleri azaltmaya yönelik önemli maddeler içerdiği görülmektedir. Fakat, yönetimsel eksiklikler ve uygulamadaki başarısızlıklar anlaşmanın tam olarak başarılı olmadığına işaret etmektedir. Bu açıdan, OÇA’nın etnik çatışmaları önlemede önemli bir anlaşma olduğu fakat uygulamadaki yetersizliklerin kalıcı bir çözüm noktasında engel oluşturduğu sonucuna ulaşılmaktadır.
The Communism of Thought takes as its point of departure a passage in a letter from Dionys Mascolo to Gilles Deleuze: “I have called this communism of thought in the past. And I placed it under the auspices of Hölderlin, who may have only fled thought because he was unable to live it: ‘The life of the spirit between friends, the thoughts that form in the exchange of words, by writing or in person, are necessary to those who seek. Without that, we are by our own hands outside thought.’”
What, in light of that imperative, is a correspondence? What is given to be understood by the word, let alone the phenomenon? What constitutes a correspondence? What occasions it? On what terms and according to what conditions may one enter into that exchange “necessary,” in Hölderlin’s words, “to those who seek”? Pursuant to what vicissitudes may it be conducted? And what end(s) might a correspondence come to have beyond the ostensible end that, to all appearances, it (inevitably) will be said to have had?
“Every written work,” Giorgio Agamben opens the preface to Infancy and History, “can be regarded as the prologue (or rather, the broken cast) of a work never penned, and destined to remain so.” Although that observation applies to any work of writing, the exemplary case is that of a work of philosophy. While every written work is put to work in its nonexistent successor, a work of philosophy is bereft of even that recourse: philosophy is written in the breakdown of destiny, so that every work of philosophy must first and foremost confront the absolute abandonment of its writing. At work in each and every work of philosophy is the question, “What is a work of philosophy?”
More concretely, although well-formed and rigorously structured, What is Philosophy? abstains from work. On even a quick reading that fact must be palpable. A seminar paper? An article, or book chapter? Not in the least. Nor, essentially, may the individual pieces that compose it be so developed. Fragments unrecognizable as at one time a cast, inconceivable at a future time as anything else, the position of each piece with respect to the others thwarts development in order to preserve, in its place, the tension of its absence.
As such, the articulations internal to each of the three divisions, and between them, are essential. The first division — What is Philosophy? — takes seriously Deleuze and Guattari’s contention in their book of the same title that “The nonphilosophical is perhaps closer to the heart of philosophy than philosophy itself, and this means that philosophy cannot be content to be understood only philosophically or conceptually, but is essentially addressed to nonphilosophers as well” — including the nonphilosopher in every philosopher. The second division — On Argument — interrogates the status and value of evidence, and self-evidence. The third division — On Not Knowing — generalizes a parenthetical observation of Agamben’s on Heidegger, “If we may attempt to identify something like the characteristic Stimmung of every thinker, perhaps it is precisely this being delivered over to something that refuses itself that defines the specific emotional tonality of Heidegger’s thought”: Might not philosophy be defined, the phil of sophia, precisely, as what it is to be delivered over to something that refuses itself?
Este trabajo, que parte de la distinción entre juicio de percepción y juicio de experiencia, es una contribución al estudio del problema de la constitución de la experiencia en Kant. El objetivo fundamental que se persigue en estas páginas es el de explicar cómo es posible pasar de la serie subjetiva de la percepción a la objetividad de la experiencia. Para ello, se ofrece un análisis de los parágrafos 18 y 19 de los Prolegómenos y de los textos preliminares de la Segunda Analogía de la Experiencia.
The evolution of time, space, and gravity concepts from Isaac Newton to Albert Einstein not only revolutionized physics but also had profound impacts on culture, philosophy, and society. During the Enlightenment, Newton's mechanistic view of the universe became a symbol of order and rationality, influencing political thought, architecture, and the arts. His ideas of absolute space and uniform time were central to urban planning, time measurement, and cartography. This era saw the consolidation of scientific knowledge in academies and museums, fostering a worldview rooted in precision and determinism. By the late 19th century, the crisis of the classical paradigm reflected a broader shift in reality perception. The rise of Einstein's theory of relativity, in a world shaped by industrialization and political instability, marked a transition to an age of uncertainty and change. Relativity reshaped physics and influenced philosophy and art, inspiring movements such as Cubism and Modernism, which explored diverse perspectives and the fragmentation of time and space. This study explores how scientific shifts intersected with cultural and intellectual history, showing that science is not an isolated pursuit but reflects the ideas and values of its time. Through analyzing scientific texts, artworks, and historical records, the connections between Newtonian physics, Enlightenment thought, relativity, and the crisis of modernity are examined. The role of museums, universities, and research centers in transmitting knowledge is also emphasized.
Written from an interdisciplinary lens, this book presents a nuanced and contextual understanding of how COVID-19 (re)shapes the education sector in India, a country that got its new education policy at the peak of the pandemic to revamp and restructure its educational landscape.
This volume discusses three crucial issues connecting the COVID-19 pandemic and education in India – learning and opportunity losses in the COVID-19 pandemic; access, inclusivity, and the idea of education in the online pedagogy market; and the neo-liberal agenda of education and the pandemic. It problematises the state’s response to the educational inequality crisis which the pandemic has laid bare. With both theoretical and data evidence, this book outlines the important strategies and plans needed to minimise the long-term cascading effect of the pandemic on human capital development in developing countries, and more specifically in India.
Readers will find this compellingly written volume engaging and interesting as it offers new micro-level insights on the threat of the pandemic on education and outlines a few pragmatic policy options to address them. This book would be useful to students, teachers, researchers, and public policy analysts working in the field of Education, Economics, Psychology, Development Studies, Social Work, Sociology and anyone with an interest in education and development discourse, particularly in the context of crises and emergencies. It would also find a place in the reading material of policymakers, professionals and leaders from government and non-government organisations engaged in looking at education and learning inequalities.
Bu çalışma, modern psikiyatrinin kavramsal, metodolojik ve sınıflama sistemlerine dayalı temellerini transdiagnostik bir perspektifle ve eleştirel bir yaklaşımla yeniden
değerlendirmektedir. Hastalık/sağlık, normal/patolojik, nomotetik/idiografik ve
kategorik/boyutsal gibi kavram çiftleri, tarihsel, felsefi, biyolojik ve sosyokültürel bağlamlarda ele alınarak bu kavramların değişen anlamları ve birey üzerindeki etkileri disiplinlerarası bir yaklaşımla değerlendirilmektedir. Brentano’nun “yönelimsellik” kavramı ve Jaspers’in fenomenolojik yöntemi, ruh sağlığı alanındaki sınıflama sistemlerinin (DSM ve ICD) epistemolojik altyapısını anlamada temel bir çerçeve sunarken, Canguilhem’in normal ve patolojik ayrımına yönelik eleştirileri bu sistemlerin sınırlılıklarını sorgulamaktadır.
Kraepelin’in sınıflama sistemlerinin gelişimine katkıları kategorik ve boyutsal modeller
arasındaki gerilimlerle birlikte değerlendirilmiş; fenomenolojik ve transdiagnostik yaklaşımlar arasındaki etkileşimler, bireysel farklılıkların psikiyatrik anlayış ve müdahalelerdeki önemini vurgulamıştır. Çalışma, yalnızca mevcut sınıflama sistemlerinin teorik sınırlılıklarını değil aynı zamanda bu sistemlerin pratik uygulamalardaki yetersizliklerini de eleştirmektedir. Sonuç olarak bireyin özgünlüğünü merkeze alan esnek ve bütüncül yaklaşımların modern psikiyatriye daha geniş bir perspektif sunacağı savunulmaktadır. Bu çalışma, modern psikiyatrinin bireyi anlamlandırma ve tedavi etme biçimlerine eleştirel bir çerçeve sunarak ruh sağlığına dair daha kapsayıcı bir paradigma geliştirilmesine katkıda bulunmayı hedeflemektedir.
In The Aristos, John Fowles imagined the human situation as that of a diverse group of people on a raft, apparently between a wreck in the past and a shore where they will land. But there was no wreck, there is no shore. The conference on which this thematic set of papers draws was about a similar multitude of perspectives. Some identify as religious naturalists, others as naturalists without religion, while others respect science but identify with a historic tradition. In this contribution, I defend the intellectual and moral value of science‐inspired naturalism. But I also offer a variety of reasons why naturalism may not be all. In philosophical anthropology and in life, whether religious or nonreligious, dualistic and pluralist perspectives are appropriate, while one may be agnostic on ultimate questions.
The problem of skepticism has been the most intractable problem in epistemology. It is also concerned with the problem of certainty in human knowledge. In this paper, an attempt is made to examine how both Wittgenstein and G.E. Moore tackle the problem of certainty and skepticism in epistemology. There is a common agenda between Wittgenstein’s On Certainty and G.E. Moore’s “A Defense of Common Sense’’. Both deal with the problem of certainty and refutation of skepticism. Moore dismisses skepticism concerning the outer world on the basis of commonsense. Wittgenstein situates certainty in the grammar of language itself. He agrees neither with Moore nor with the skeptic. It would be proper to describe him as the advocator of the grammatical model; Certainty is inherent in the grammar of language.
The Solitary Mind Ensemble: Emergent Consciousness Without Culture in a De Novo Context explores a radical thought experiment: What would a mind become if born entirely alone, in a world without language, society, or inherited meaning? Through a multidisciplinary synthesis of philosophy of mind, cognitive science, artificial intelligence, and metaphysics, this paper examines the developmental trajectory of such isolated minds. We propose that even without cultural input, minds may still generate language-like structures, symbolic systems, moral frameworks, aesthetic sensibilities, and even theologies—emerging not through social transmission but as intrinsic responses to recursive cognition and patterned experience. By formalizing this idea as an ensemble of de novo minds—each instantiated in isolation—we map cognitive evolution as a trajectory through symbolic phase space. This has direct implications for AGI research, consciousness simulation, and ethical design frameworks. In stripping away all external influence, we uncover what may be universal in mind: its capacity not merely to react to the world, but to create one.
Keywords: solitary mind, emergent cognition, artificial general intelligence, symbolic emergence, internal language, de novo consciousness, AI ethics, philosophy of mind, isolated agents, private language, recursion, metaphysical modeling, self-awareness, cultural independence, simulation architecture. 61 pages. A collaboration with GPT-4o. CC4.0.
Broadly speaking, evidence is the information related to factum probandum (the facts to be proved). Claude Elwood Shannon, the founder of information theory, held that information is the elimination or reduction of uncertainty of objects (Shannon, Bell System Technical Journal 27:379–423, 1948: 379–423, 632–656). Eliminating or reducing the uncertainty of objects is the function of evidence science, which has universal significance for the pursuit of knowledge.
This chapter discusses how to think of an originary sense of time which is relevant for the ontology of temporal differentiation. Time in the ordinary sense does not help clarify this ontology; we can only begin with cosmological time and subjective time (which seem incompatible) and look for their common root. Cosmological time passes by evenly; in it we find only successive instants, not genuine presents. This insufficiency springs from the interpretation of temporal processes according to their supratemporal states of completion. Conversely, the subjective foundationalism of time explains the constitution of the present in terms of the temporalizing activities of the subject, yet in so doing it leaves incomprehensible vast spans of time far beyond the subject’s reach. Nor can it do justice to the autonomy and excess of time over the subject. The intentionalism of time refines subjectivism by distinguishing between temporal horizons and the content which emerges from within them, thus avoiding the predicaments of naïve subjectivism. Urged by the problem it faces, however, intentionalism gradually liberates the self-differentiation implied in temporal phenomena from the sphere of subjective consciousness, for otherwise the structure of time-consciousness as such would once again become a supratemporal form, leading to the dissolution of the temporality of time. The “evential” interpretation of time takes it from the cosmological view of time and argues that supratemporal “structures” of time in intentionalism can be overcome only if the excess of time is taken seriously. However, just like differential ontology, the evential interpretation tends to understand the events as impersonal and absolutely transcendent. In this way, it misses the immanence of differentiation and synthesis which we observe in temporal phenomena.
This chapter examines the ontological presuppositions behind the traditional idea of the dissociation of being from time; it raises, as an alternative, the “ontology of temporal differentiation.” Predominant in everyday understanding and in the natural sciences is the “ontology of the extant,” which identifies the being of beings with their being-extant or full determinacy. To ensure the independence of such a full determinacy from finite human experience, a perfect intellect must be assumed. This, and not the human subject, is considered the measure for the being of beings. The ontology of the extant exhibits two problems. First, it focuses on extant differences at the price of the differentiating processes which allow the differences to “make a difference” in the first place, so that all differences are in fact juxtaposed indifferently in the being. Second, it understands the essence of beings according to the manifestation of beings to the perfect intellect, so that their manifestation to the finite human intellect becomes always “second-hand.” To address the first problem, we need to attend to the process of differentiation, which allows each aspect of a being to be distinguished from other possible aspects while remaining with the latter in an originary unity. It is thanks to this process that the difference “matters” or “makes a difference.” In the movement of contemporary “post-metaphysics,” which rose under the influences of the later Heidegger and Deleuze, a “differential ontology” has been articulated to take differentiation seriously; it understands being as incessant differentiation. Due to a mistrust of modern subjectivity, however, differential ontology takes a naturalist or impersonalist position and must assume a realm of “the virtual,” in which all differences subsist. The manifestation of beings, now construed as actualization from the virtual, becomes once again second-hand experience. This is how differential ontology fails to address the second problem with the ontology of the extant. Faced with this challenge, I propose the “ontology of temporal differentiation.” It says that an originary sense of time must be prepared to make comprehensible the “focus-margin” structure of the field of sense which is at work in the manifestation of beings, as well as the “tenuous presence” of beings which this structure enables.
This paper answers the question of how, according to Hegel, we can do philosophy of right. The first part of the paper deals with a critical dimension of Hegel’s understanding of the method of the philosophy of right. In the second part, it is shown that in the philosophy of right we consciously look at the present as forming a comprehensive context, as something that is resistant to mere thought and as something that is temporal. According to Hegel, what we consider in this way is concrete.
Critical thinking is a vital skill for developing adaptive societies capable of addressing the complexities of globalization and digitalization. In Aceh, however, critical thinking has significantly declined, as evidenced by the uncritical acceptance of unverified information, the prevalence of stereotypes, and decisions driven by conformity and egocentrism. This study investigates the root causes of this stagnation and proposes strategies for revitalization by integrating Islamic epistemology and Acehnese cultural values. Using a qualitative phenomenological approach, data were collected through semi-structured interviews, participatory observations, and document analysis involving 15 informants, including educators, community leaders, and youth in Neusu Aceh. The findings highlight five key barriers to critical thinking: egocentrism, self-interested thinking, conformity, unfounded assumptions, and stereotypes. These challenges are exacerbated by low digital literacy and cultural norms that prioritize group harmony over individual reflection. Drawing on Al-Ghazali’s tazkiyyat al-nafs (purification of the soul) and Kant’s sapere aude (dare to think independently), this study emphasizes the need for intellectual humility, courage, empathy, integrity, and rationality to combat these issues. The proposed strategies include integrating reflective practices into formal and non-formal education, promoting digital literacy programs tailored to local needs, and leveraging Acehnese Islamic traditions to foster a culture of critical thinking.
This article argues that Heidegger’s appropriation of Husserl’s
categorial intuition is essential for his interpretation of Kant’s
concepts of intuition and form of intuition. First, I analyze the two
aspects of Heidegger’s interpretation of Husserl’s categorial
intuition that are relevant to his reading of Kant, namely, his
understanding of categorial intuition as fundamentally
intertwined with sensible intuition and his understanding of the
correlate of such an intuiting as already unthematically
coapprehended in sensible intuition. Second, I show that
Heidegger incorporates these two aspects into his reading of
Kant’s concept of intuition as a “thinking intuition” and into his
interpretation of the Kantian “form of intuition” as something
unthematically intuited in every experience.
Jurimetrics, science, jurisprudence, judged cases, empiric research, law
Nada concebido fuera del formidable paradigma del positivismo es admitido hoy como verdadero conocimiento médico. La idea misma de enfermedad que compartimos está definida a partir de una mayor o menor desviación respecto a una normalidad previamente establecida mediante rigurosos términos estadísticos. El proceso diagnóstico, por tanto, consiste esencialmente en identificar dicha desviación y definir su magnitud. La llamada medicina basada en evidencia es una clara reafirmación de tal postulado. Pero conocer en medicina nos impone esfuerzos mucho más allá de la medición de variables físicas y químicas y sus respectivas desviaciones. Henrique Benaim Pinto postula la necesidad de que el clínico, en tanto que sujeto que oye, ve o lee la queja del enfermo, desarrolle un tercer ojo y un tercer oído, en el sentido de las tesis del psicoanalis ta austriaco Theodor Reik, que le permitan acceder a un conocimiento de la enfermedad y del enfermo que no pueden ser medidos ni tratados empíricamente. Desde tal perspectiva, es posible postular, siguiendo a Inmanuel Kant, que el abandono de su propia subjetividad por parte del médico le condena, necesariamente, a nunca poder hallar al enfermo y a la enfermedad objeto de su estudio.
Spinoza's philosophy emphasizes the freedom of individuals as singular beings within the state. This freedom, while not perfect, is immanent. According to the Ethics, freedom arises from true knowledge and virtue, which develop gradually and cannot be fully realized instantaneously. The state and its laws provide the necessary framework for this freedom to flourish. Freedom and true knowledge are foundational concepts within Spinoza's metaphysical system. Justice, however, is treated primarily as a legal and political concept in Spinoza's thought, and he does not explore it in great depth. Nevertheless, justice holds significant meaning within the philosophical context of the Theological-Political Treatise (TTP), particularly in the wisdom of King Solomon, and in the Ethics. Justice fosters harmony, security, and freedom, while the freedom to philosophize serves as a precondition for justice to develop in accordance with reason. Recognizing the importance of justice in Spinoza's thought aligns with the complexity of his philosophy and enriches its understanding.
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