The article is devoted to the philosophical understanding of the reconfiguration of educational landscapes in Ukraine in the conditions of full-scale invasion and hybrid war. The authors diagnose the ontological crisis of the traditional university, caused by the destruction ofphysical infrastructure and the forced migration of participants in the educational process. It has been proven that the loss of "place" (topos) necessitates a transition to new forms of rooting in the digital space, which is transformed from a technical environment into a space of existential stability. The methodological basis of the study is a synthesis of philosophical reflection and case study. Using the case of the YouTube channel "Educational Landscapes" (@edu_land), the phenomenon of "digital shelter" is analyzed. As a result of the study, the concept of "hybrid management" is substantiated- a management philosophy that combines institutional verticality with network flexibility in order to preserve academic social responsibility. The authors argue that the digital reconstruction of the educational landscape is critical for protecting democratic values and national identity from the totalitarian narratives of the aggressor. The proposed model is seen as a universal resilience strategy for global education in an era of turbulence.
The theory of eternal inflation — according to which our observable universe is just one bubble within an endlessly self-replicating multiverse — presents not only a physical but also a hermeneutic challenge. It describes a cosmos that surpasses the possibility of complete representation, where every act of measurement remains limited by a local horizon, and prediction dissolves into contingency. The infinity it introduces is not numeric but interpretive: an open proliferation of possible worlds and meanings that exceeds the conceptual reach of the observer. This article argues that eternal inflation marks a crucial moment in the modern philosophical history of science, where cosmology confronts its own limits of comprehensibility. Drawing on hermeneutic theory — from Gadamer’s horizon of understanding to Cassirer’s symbolic forms — it explores how cosmological formalism becomes an epistemology of the infinite, creating models that are mathematically consistent yet semantically unstable. At this point, cosmology becomes a self-reflective hermeneutics: a discipline interpreting the impossibility of its own closure. The goal is not to dissolve the tension between mathematics and meaning, but to see that tension as the condition of knowledge today — a universe that interprets faster than it can be understood.
The article examines the main features of E. Fredkin’s digital cosmology. Based on the analysis of the epistemological aspect of his concept, it is considered how he interprets the question of the possibilities of our knowledge of the world around us, defines the fundamental principle of the Universe, throught the analysis of the Other, and reflects on the world of human existence through the study of the soul in its static and dynamic manifestations. It is shown that despite the attempt to define the informational-computational approach as a universal one, in the study of the human inner world it appears to be imperfectly developed, and the further development of artificial intelligence theory has only confirmed that many assumptions about the digital nature of the world, which seemed obvious to Fredkin at the beginning for the transition from metaphors and parallels with the computer sphere to the construction of digital cosmology, as well as ontology and clarification of the metaphysical basis of reality, not only remained unconfirmed, but interpretations appeared that offered conclusions that differed significantly from them (while radicalizing certain ideas, replacing the real with the virtual, and developing not so much the idea of discreteness as the idea of continuity). In addition, attempting to explain how the world works by reducing everything to computational fundamentals provides a technocentric explanation of the nature of reality, which may be overly simplistic, as it leaves gaps in the explanations and does not solve the problem of consciousness and human experience. At the same time, it has been stated that the development of artificial intelligence technologies can clarify many issues of digital cosmology, in particular by improving our knowledge of the external world and human existence.
The article explores how cosmological and mythological ideas of ancient Hindus influenced social structure and political discourse. An example is the hymn Purusha Sukta, which shows how the image of Purusha’s cosmic sacrifice became a way to sanctify the social hierarchy, later reflected in the Manusmriti. The article examines how British colonial researchers and administrators interpreted this myth through the lens of European legal thinking, turning religious texts into tools for governing and classifying Indian society. In postcolonial studies, the transformation of the Purusha myth is analyzed within modern discussions on Varnas, identity, and social justice. The paper combines philosophical mythological and cultural-political approaches to understand how myth, power, and social structure interact in the Indian tradition. The authors conclude that ancient India’s cosmological ideas were a significant source of symbolic legitimation for the social hierarchy. The influence of Purusha Sukta can be seen over a long historical period — from its institutionalization in the Manusmriti as a normative model of Varna division to its echoes in modern India’s constitutional structure. This aims to address the rooted social inequalities. However, this influence is not straightforward; it is a complex, multidimensional phenomenon. Therefore, the changing interpretations of the hymn — from ritual-cosmological to political — reflect the complex process of transforming traditional ideas of order and justice within modern Indian society.
This paper develops a comprehensive refutation of the Boltzmann brain problem along three converging axes — semantic, ontological, and probabilistic — while maintaining the methodological humility appropriate to cosmological reasoning. First, the concept of “hallucination” presupposes a reference reality; absent correspondence, the term loses its content and cannot bear skeptical weight. Second, a “brain” requires a substrate — spatiotemporal location, energy gradients, causal connectivity — without which mentality is unintelligible; positing a mind in literal nothingness is incoherent, and positing an alien substrate collapses the “brain” metaphor itself. Third, within any sufficiently large ensemble of fluctuation-generated states, the combinatorial space of incoherence dwarfs the space of law-like, self-consistent structures; as a result, coherent, persisting observer-worlds constitute a measure-zero subset and are thus statistically negligible. Together, these considerations dissolve the threat that Boltzmann-brain observers dominate anthropic reasoning and underwrite the continued trustworthiness of scientific inference from within a law-governed cosmos.This argument was developed through first-principles reasoning, with iterative dialogue using large language models to stress-test coherence and explore objections; the argument and conclusions remain the author’s own.
Throughout history and across cultures, human beings have fashioned myths involving some kind of interstellar or somehow “otherworldly” contact. These range from visitations from elsewhere in the cosmos, to humanity itself having a celestial origin. Until recently, these narratives have largely been interpreted as imaginative fictions of some form, such as a creative origin story, with the possibility of these actually having some historical truth being generally dismissed. This interpretation is influenced by an epistemological assumption that an “extraordinary” (e.g., extraterrestrial) visitation from some form of “Non-Human Intelligence” (NHI) is a priori highly unlikely, which until recently has been the scientific consensus. However, developments over recent years have led to such assumptions being rethought. As such, this paper argues these early celestial myths may be worth revisiting with an open mind. Ultimately, the key question may not only be who “they” are (i.e., rumored NHI), but who “we” are (i.e., humans), and relatedly, where did we come from, why are we here, and where are we going?
The author explores three questions: “What is human nature as a physical system?”, “What is the foundation of this physical system?”, and “What is the ‘habitual’ manner for it?” The following results are presented. (1) Human nature is proposed as a state of a free “molecular field,” described by the propositional formula “Psyche exists/is in the ‘habitual’ C/X manner.” (2) Molecular evolution within the Earth system is viewed as a whole-part relationship and examined as a free “molecular field” or system. (3) The free “molecular field” achieves global synchronicity with geodynamic and astronomical processes through changing (state-dependent) properties, or in other words, the “habitual” C/X manner. C/X ratios (where X = N, S, or H) highlight the properties of carbon to form various compounds with many other elements, and the C/X manner itself involves properties that interact with other “fields” via the complexity of carbon cycles.
The issue with current scientific models is that many models are speculative or paradoxical constructions central to philosophy of cosmology. The Constructibility Principle in this paper introduces a demarcation criterion. Essentially, what cannot be built cannot be claimed. Something that is to be built means realizable through logical or mathematical construction, symbolic or computational simulation, or operational and physical procedure. Unlike typical mere imaginability, Constructibility requires an explicit path by which typical models could in principle be tested. The principle is broadly applied to most philosophy paradoxes, to speculative cosmological works such as eternal inflation, many-worlds interpretations, and anthropic reasoning, and possibly to problems in artificial intelligence. Situated in the history of demarcation debates, from constructivist mathematics and operational definitions to falsifiability. The proposal does not close inquiry, but provides a systematic filter that could clarify boundaries, harden reasoning for imaginative narratives.
This article contributes to the discussion on the nature of rights, law, and justice. Rights are defined by the Greco-Latin concept of th & eacute;mis/fas, while law and justice are characterized by dik & emacr;/ius, with both being explored through physics, ethics, and logic. The main idea of the article is to differentiate between "history," histor & iacute;a, and dialectics as upward approaches into the past that explain the wandering of modern society and shed light on Socrates' question, "...but in which manner is it necessary to live?" The author suggests a unified language and core linguistic concepts to describe the physical logic of reality, which th & eacute;mis/fas and dik & emacr;/ius reveal as derivative (emergent) properties, or the history of the universe, encompassing planetary and human evolution.
The ubiquity of science fiction has kindled an unparalleled enthusiasm in the general public with regards to the topic of aliens. Add to that various UFO sightings, mysterious abduction testimonies or strange occurrences in general and we find ourselves with some interesting philosophical questions that need answering. In this paper, I test the alien hypothesis for theoretical virtues. Simply put, I highlight the merits and demerits of appealing to aliens, i.e. technologically advanced intelligent extraterrestrials, to explain certain phenomena or observations. I shall compare the alien hypothesis to rival hypotheses and also argue that the jinn hypothesis is more preferable.
This article offers a consideration of potential ways to apply the methodology of the philosophy of everyday language to solve modern problems of cosmology and the philosophy of cosmology. Modern cosmology emerges as an independent scientific discipline, the goal of which is a comprehensive understanding of the Universe in its entirety-in the context of space, time, as well asfrom the point of view of its physical properties and evolutionary dynamics. Cosmology requires a systematic analysis and construction of knowledge about the cosmos, which cannot be simplified to simple empirical data due to their complexity. Modern cosmology must be focused on advanced experimental approaches, should have solid theoretical basis, and coresponded to deep philosophical analysis. The critique of fragment 608 of Wittgensteins'Zettel, which is part of the critique of cognitive reductionism, reveals an alternative philosophical perspective on language and thought. Wittgenstein views language as a social phenomenon implicit in social practices and forms of life and thinking as a human activity in the world. This change in methodological position from reductionism to contextualism makes it possible to consider cosmology not only as an objective description of reality, but also as a collective interpretation of human existence in the cosmos. Thus, Wittgensteins' views make it possible to consider cosmology as knowledge at the intersection of science, philosophy, and culture, allowing to solve pressing methodological issues through linguistic analysis.
In this paper the author presents a view on the so called "Pre Big Bang scenario"from the Consciousness Endomitosis Theory (CET), a metaphysical and cosmological model (Pulido-Moyano, 2021) integrating Vedantic philosophy with contemporary physics. Central to CET is the recursive sentence "I-AM-AWARE-that-I-am-aware,"which encodes a fractal, tetradic pattern of self-referential Consciousness manifesting within nested spherical structures or "cells". These cells are the irreducible components of coagulated waves emanating from Brahman, and embody the iterative interplay of Beingness and Awareness. The fractal replication of this sentence within a cell culminates in a critical endomitotic limit, interpreted as the Big Bang. Post-Big Bang, the model identifies four fundamental forces corresponding to components of the recursive sentence, paralleling gravitational, electromagnetic, strong, and weak nuclear interactions. CET reconceptualizes entropy and black holes, viewing the pre-Big Bang fractalized cell as a state of minimal entropy and the universes' evolution as a complexification process striving toward primordial equilibrium. Black holes serve as portals linking the finite universe to the infinite Brahman, encapsulating the cyclical nature of cosmogenesis. CET bridges spirituality and physics, proposing a unified vision where Consciousness is foundational to reality. This synthesis offers fresh insights into the ontological unity underlying existence, supporting a path toward liberation (moksha) through recognizing the inseparability of subject and object (science) and that of Brahman and Atman (Advaita Ved & amacr;nta).
Throughout human history, space exploration has reflected a deep contradiction between the pursuit of knowledge and the universal development of reason, on one hand, and the realities of geopolitical rivalry, on the other. Despite claims about the peaceful nature of space activities, since the Cold War, they have been used as tools for ideological and technological dominance. In todays' multipolar world, where private sector involvement is growing, commercialization is accelerating, and alternative legal frameworks are emerging, space remains a battleground for influence and strategic advantage. Initiatives like the Artemis Accords or the Chinese-Russian lunar base projects show how legal and political tools are used to support competing visions of space law. Using an interdisciplinary approach - including history, international law, and the philosophy of space - this article examines the prospects for updating existing legal mechanisms to meet the challenges of a new era of exploring the universe. It highlights the need to rethink space law to ensure space remains a domain of cooperation, not conflict, and a possible environment for the development of a future space civilization.
The study explores the therapeutic value of “inner cosmos” and “cosmological imagination” by applying philosophical and psychological methods to analyze these concepts. Modern psychiatric treatments in today’s society focus on managing symptoms while attempting to restore personal integrity, especially in light of global events like armed conflicts and ecological disasters. The research combines phenomenological, archetypal, historical-medical, and neuropsychological approaches to demonstrate the healing benefits of cosmological imagination. The theoretical framework merges historical microcosm-macrocosm ideas with current phenomenological theories, starting with Husserl’s concept of intentionality and progressing through Merleau-Ponty’s embodied perception to reach modern cosmopsychism. The spontaneous appearance of archetypal cosmological symbols, such as mandalas, is viewed through Jungian theory as a response to psychological fragmentation, which helps create order and wholeness. Historical evidence shows that cosmic imagery has remained a core element in medical thought from Paracelsus through Renaissance traditions.Neuropsychological studies indicate that cosmological imagination activates three key brain networks, including the medial prefrontal cortex and the default mode network, as well as regions involved in self-awareness and emotional regulation. Functional MRI scans demonstrate that mental imagery stimulates brain pathways similar to those used in direct perception, supporting the biological effectiveness of therapy. The clinical applications reveal that guided imagery, mindfulness meditation, and therapeutic work for depression, anxiety, and trauma are effective. This approach holds promise for developing new therapies that integrate philosophical insights with scientific research. Using cosmological images helps individuals establish order and predictability, while connecting to higher realities, which assists in coping with the large-scale traumatic effects of current conflicts.
It is now well known that life can live in environments previously deemed too extreme; however, what constitutes extreme environments concerning life? It has been observed that there are environments with high species diversity and environments with low species diversity. Thus, the latter are the ones that have been deemed extreme. The relations between decreasing biodiversity and increasing extremity have been studied in this work, and several proportionality relations, and their ramifications for potentially inhabited exoworlds, have been clarified. Thus, it has been found that a biodiversification resistor exists as a boundary condition for life and that a biovelocity resistor exists as well as a boundary condition on inhabited worlds. Thus, the fact that the environment is extreme implies a lower biodiversity and a lower biodiversity entails a greater vulnerability to potential environmental changes, external as well as internal. This means that life in an extreme world does more poorly than in a relaxed world. Thus statistically, the number of inhabited extreme worlds will decrease compared to inhabited relaxed worlds. Based on the abstracted proportionality relations, a classification of worlds has been put forward: Population I worlds (no life), Population II worlds (biodiversity poor), and Population III worlds (biodiversity rich), where the proportionality relations allow to evaluate how the conditions for potential life elsewhere must be, and thus provides an essential tool for astrobiology.
The article provides a philosophical overview of the evolution of human rights in the context of the postmodern transformation of political communication. It is shown that one of the key concepts in the modern globalized society is the concept of “human rights”, which has an order of different levels according to its historical and socio-cultural development, being referred to as “human rights generation” in socio-political and philosophical theories. The socio-philosophical, legal, and political theories that served as conceptual bases for the development of the rights of the first and second generations are analyzed. The grounds are provided to demonstrate that in the course of the institutionalization of the rights of the third and fourth generations, a postmodern deconstruction of the principles of classical law occurs, as a result, the rights of the third and fourth generations come into conflict with the rights of the first and second generations, as well as with generally accepted legal principles and norms. These processes occur amid the postmodern transformations of political communication in global society, where individual, national, international, intercultural, and other components interact in a complex manner.
This research examines the application of the Examination of Anomalous World Experience (EAWE), a semi-structured phenomenological interview, within the clinical context of contemporary Ukraine, especially during wartime. The study’s primary hypothesis is that the EAWE offers superior diagnostic accuracy in differentiating schizophrenia spectrum disorders (SSD) from post-traumatic stress disorder (PTSD) with psychotic symptoms, compared to traditional methods.The authors argued that phenomenological psychopathology, unlike dominant operationalist approaches, overcomes significant epistemological gaps by focusing on the patient’s subjective experience and sociocultural context. The EAWE’s categorical framework meticulously analyses fundamental structures of experience (space, time, and intersubjectivity) to distinguish the systemic disintegration of the lifeworld in SSD from the more past-focused disruptions of PTSD. A clinical case study confirmed the EAWE’s high differential-diagnostic value. The authors concluded that integrating the EAWE into Ukrainian clinical practice is both timely and promising, but requires a systemic approach. Recommendations include developing a Ukrainian-language glossary of phenomenological concepts, creating training programs for mental health professionals, and adapting the methodology to the unique historical and cultural context, including combat-related trauma. This approach not only improves diagnostic accuracy but also humanizes psychiatry by centring the patient’s unique lifeworld and fostering a deeper therapeutic alliance.
This article examines quantum physics' interpretive challenges through philosophical hermeneutics, arguing that the persistent confusion in understanding quantum phenomena stems not only from theoretical complexity, but from a hermeneutic deficit-a gap in how meaning is constructed, communicated, and contested within and beyond the scientific community. Drawing on Hans-Georg Gadamers'(2004) notion of a crisis of intelligibility, we suggest that quantum theory has entered a phase where its formal success is undercut by interpretative fragmentation. This deficit manifests in two interconnected domains. First, in scientific communication, where metaphors like "particles that decide" or "observers creating reality"promote anthropomorphized misunderstandings. Second, and more fundamentally, within scientific practice itself, where the plurality of interpretations-Copenhagen, Bohmian, QBism-reveals that meaning in quantum physics is not derived from equations alone, but from contextual, socially embedded epistemic cultures (Knorr-Cetina, 1999). Rather than treating interpretations as deviations from an ideal objectivity, we propose a hermeneutic reframing: interpretations are dynamic constructs, shaped by experimental systems, disciplinary norms, and institutional choices. To unpack this, the first section draws on Hans-J & ouml;rg Rheinberger (1977) and Knorr-Cetina (1999) to outline how quantum theory evolves not through isolated theorizing but through materially grounded practices. In doing so, we aim to move beyond the "interpretive regress" (Collins, 2010) toward a productive hermeneutic model of quantum meaning-making.
This article continues the review of the history of the philosophy of cosmology as a science in the Ukrainian SSR during the second half of the 20th century, building on our previous article. The main focus is on the progress made by academic and university science in Ukrainian philosophical and cosmological studies after World WarII. After the harsh Stalinist repressions ofthe 1930s-1940s, the revival ofknowledge about cosmology was followed by a flourishing of science popularization in post-Stalin Ukraine, centered around the Main Astronomical Observatory and other institutions of the Academy of Sciences of the Ukrainian SSR, universities, and the Society for the Dissemination of Political and Scientific Knowledge of the Ukrainian SSR (1947-1963), beginning in the mid-1960s. These ideas were mainly those of scientists from the Academy, university professors-particularly from Kyiv Shevchenko State University-and their international counterparts-from M. Copernicus and Sir I. Newton to A. Einstein, J. Jeans, H. Shapley, and S. Hawking-about the Cosmos. They were widely disseminated through childrens'and youth publishers like "Veselka," "Molod,"and through publishing houses of higher education, notably "Kyiv University" and the Academys'publishing house, "Naukova Dumka." The development of nonclassical science was initiated by S. Vsekhsviatsky, V. Tsesevych, M. Omelyanovsky, and P. Dyshlevyi, and continued by I. Klymyshyn, E. Pashytskyi, Yu. Khramov, and others, indicating a postmodern neo humanistic flowering of Ukrainian philosophy of cosmology, mainly supported by the International Society of Philosophy and Cosmology and its founder and leader, Oleg Bazaluk.
