The purpose of the study is to provide a philosophical understanding of Central Asian nomadic thinking as an independent civilisational model through the analysis of the categorical foundations of perceptions of space, time, movement, and stability, reflected in symbolic forms and textual representations. Comparative philosophical, historical-an-thropological, and textual approaches form the methodological basis of the study. As a result, the integrity of nomadic thinking is substantiated as a philosophical system grounded in the concepts of movement, rhythm, open space, and collective memory, which shape a specific ontology and structure of world perception. The internal foundations of nomadic civilisation are revealed, in which time is perceived through the cyclical nature of natural and ritual processes. Space is conceptualised as a sacred landscape, while sound functions as a key form of cognition and knowledge storage. It is established that nomadic society-maintained stability through symbolic regulators, oral tradition, and tribal organisation, without reliance on fixed institutions or territoriality. The comparison of external and internal representations substantiates nomadism as an alternative form of civilisational existence characterised by internal logic and coherence.
The purpose of this study is to cover the semantic and functional aspects of the concept “the good” within the framework of the pragmatic philosophical approach, with a focus on its evolution and practical application in different contexts. The research methodology included the application of three key philosophical approaches: classical pragmatism, ne opragmatism, and historical-philosophical analysis. The system of methods of analysis and systematisation of the material included conceptual, comparative, functional, and contextual analyses, combined in an interdisciplinary approach. The study shows that the good is not an abstract metaphysical essence but manifests itself in concrete effects and experiences. Neopragmatism proposes that the good should be viewed as the result of language games and social interaction, which allows analysing its dynamic aspects in diverse cultural and normative contexts. The study analysed three major theories of con temporary normative ethics: deontological ethics, consequentialist ethics, and virtue eth ics. It was found that deontological ethics is based on rules governing actions, consequen tialist ethics emphasises the consequences of actions, and virtue ethics emphasises the impact of actions on the moral character of the actor. The notion of anticipative systems proposed by Robert Rosen is also examined, which allowed viewing ethical systems as models that help evaluate past actions and predict future ones. The practical relevance of the findings lies in their application to various fields such as clinical ethics, linguistics, politics, and environmental ethics. This will enable the use of a pragmatic understanding of the good to address current problems and improve living conditions in different areas of human endeavour.
What is the basis of the aesthetic judgment? Is aesthetic beauty in the eye of the beholder, the artwork, or in both? The thesis I shall elucidate and defend is composed of six propositions: (1) the artist is the source of the artwork, (2)the stuff of the artistic dimen sion the artist creates is human values in their modes of existence as schemas and in their mode of existence as human meaning, (3) the creation of the artistic dimension is a creation if a human depth, which is a depth of realized values, (4) this depth unfolds in the aesthetic experience as a world of human meaning, (5) the unfolding of this depth is a disclosure of the truth of the meaning of a dimension of human or natural existence, and (6) the judgment of aesthetic beauty is an articulation of the human depth the perceiver apprehends in the activity of aesthetic perception; this depth is also the basis of the evaluation of the artwork and the measure of its value in comparison with other works. The premise underlying this line of reasoning is that grounding aesthetic judgment is, in effect, grounding the aesthetic experience, primarily because the object we judge comes to life as a world of human meaning within the experience. Ironically, the artist is one with the object, that is, the world of meaning that unfolds in the aesthetic experience. The aesthetic judgment is an articulation of the aesthetic beauty that comes to life in the aesthetic experience.
This article examines some implications of integrating digital technologies—including affective computing, AI-based chatbots, and teletherapy systems—into the domain of emotional and mental health care. Drawing on a critical and transdisciplinary methodology, the text explores how digital systems reshape the nature of care, emotional subjectivity, and human presence. It argues that while digital tools can extend access to psycho logical support, they risk reducing emotions to quantifiable data and replacing relational depth with algorithmic simulation. Through analyses of technologies such as Woebot, Wysa, and Replika, the article shows how affective computing operates within broader economies of data and control, potentially enacting new forms of affective governance. The paper contends that true emotional care cannot be replicated by machines, as it de pends on empathy, vulnerability, and contextual responsiveness—qualities rooted in human relationships. The author proposes an ethical framework for emotional technologies grounded in emotional sovereignty, data transparency, and human networks of care. The goal is not to humanize machines, but to design technologies that sustain human connec tion and preserve the affective and ethical foundations of care in the digital age.
The aim of this study is to analyze philosophical aspects of power, its historical evo lution, and its transformation in the context of globalization and digitalization. A qualita tive methodology was employed, drawing on classical and contemporary philosophical theories, including the works of Plato, Aristotle, Niccolò Machiavelli, Michel Foucault, and Steven Lukes, alongside an analysis of socio-political changes influencing power relations. The study establishes that power functions as a dynamic and multi-layered phe nomenon encompassing ontological, social, and political dimensions. Historically viewed as a means of ensuring justice and stability, power has evolved into a relational and struc tural mechanism permeating all spheres of life. The research identifies individual, institutional, and global levels of power and analyzes their interactions in shaping modern governance. Particular attention is given to the transformation of power under the influ ence of digital technologies, where control over information and algorithms emerges as a dominant mechanism. Traditional hierarchical models are being replaced by network-based structures that enable more flexible yet concealed forms of control. The study high lights the role of knowledge, persuasion, and discourse in the exercise of power, noting a shift from coercion to informational and psychological influence. Ethical considerations are also addressed, emphasizing legitimacy and the role of human rights in contemporary governance. The findings confirm that power is no longer confined to state or institutional structures but extends into transnational and digital domains, presenting new challenges such as the regulation of digital platforms, data ethics, and mechanisms of global governance.
This article reflects on the epistemic rationality of research groups (RG) insofar as they develop socio-cognitive skills that are indispensable in the process of constructing and reconstructing knowledge in the sciences and humanities through criticism, inter pretation, and epistemic thinking. It analyzes the assumption of paradigms and models which are basis of cognition and through which groups manifest their vocation for in tersubjectively validated truth, which are constituted as explanatory and comprehensive theories in science and the humanities with the aim of solving problems, predicting, and transforming the natural and social reality that impacts and challenges us.
This study explores the essence of art as both a social and cognitive phenomenon in contemporary society, with particular attention to regional characteristics in Kyrgyzstan. The research combined theoretical analysis of philosophical, sociological, and cultural concepts of art with empirical methods, including surveys, semi-structured interviews, and focus groups. The study was conducted in higher education institutions in Osh and involved 110 participants, including students and academic staff. The results demonstrate that art has evolved beyond a purely aesthetic category into a socially active and cogni tively meaningful mechanism capable of influencing social consciousness. The findings confirm the unique nature of artistic cognition, which integrates emotional, subjective, and rational dimensions of reality. In the Kyrgyz context, art functions as an integrative cultural phenomenon and a mediator of identity. Empirical data show a high level of awareness of art’s social and cognitive roles among participants. The research highlights the polyfunctional significance of art and its importance for education, cultural develop ment, and civic awareness.
If there is a topic that continues to draw forth debate today as much in philosophy as in other human and social sciences, it is incontrovertibly violence. Philosophy, human and social sciences have toiled to address the problem of violence to date, but the problem still go unanswered. The omnipresence of violence in political history—whether it is wars, revolutions—seem to reduce to nothingness the utopia of non-violence. In contemporary French thought, Albert Camus rejects violence by resorting to the absurd and revolt. Maurice Merleau-Ponty calls for action, Claude Lévi-Strauss raises the problem of violence faced with human diversity. Gilles Deleuze thinks the ultimate dimension of being as difference. Michel Foucault attaches himself to intolerable confine ment. Emmanuel Levinas and Jacques Derrida analyze the transition from metaphysics to ethics. Vladimir Jankélévitch examines the question of forgiveness(pardon), the unforgivable and the imprescriptible. Several fundamental questions are at the heart of these disciplines. Should the specificity of human violence be considered? Is the idea of human nature relevant when it comes to thinking about violence? Can we ever think of eradicating violence, as the Enlightenment philosophy hoped, or should we accept the idea of an intrinsic ambivalence of human beings who, subject to contradictory impulses are never totally good, totally bad? The inquiry focuses on Sartre’s attempt to address the moral issue of violence via freedom, political violence and the violence of racism bedeviling the modern world.
The article provides a methodological analysis of tribalism as an actual format of re lations between individual subjects, between the subject and the government, the subject and society, and the subject and history. Today, the tribalist model of social unity is be coming functional, based on the agent status of individuals and the conventional nature of their interaction. In their priority, tribal communities change the ontology of the individual and the social, providing new forms of solidarity among agents. Metamodern tribalism acts as a psychological mechanism of collective behavior based on sensuality, he donism, attraction, and passions, as well as an actual form of extra-social solidarity based on ritual. It allows us to address the issues of identity, subjectivity, desocialization, apoliticality, and loss of individual immanence with the help of micrologic that meets the conditions of the neoliberal political space. The phenomenon of tribalism reveals and demonstrates current trends of desacralization, localization, niche strategy, nonlinearity, and micropolitics in the anthropological environment.
Several verses in the Qurʾān describe how human actions are recorded and later re vealed, particularly in the “letter of deeds” presented on the Day of Judgment. These ac tions—individual, social, and collective—are not only documented but have enduring consequences. This paper explores possible mechanisms for recording such actions, both physically and metaphysically, and considers their limitations. The first part analyzes Qurʾānic verses and narrations to understand this concept spiritually and theologically. The second part offers a philosophical and scientific perspective, drawing from physics, biology, and the philosophy of mind to examine the soul-body relationship. Each action, whether physical or mental, leaves a lasting imprint due to the deep interconnection be tween body and soul. While materialistic views on information retention face chal lenges—such as entropy and quantum uncertainty—emerging insights suggest that con sciousness may actively shape and preserve reality. This points to a deeper, transcendent system of accountability beyond physical processes.
Aristotle's principles of non-contradiction, excluded middle, and Equals serve as axi oms common to all sciences. However, Aristotle contends that these axioms must remain specific to each science’s subject to maintain its autonomy. This paper examines the ten sion between the axioms' universal applicability and their subject-specific relevance, an alyzing Aristotle’s use of analogy in Posterior Analytics (henceforth APo) and focal unity in Metaphysics. By reinterpreting the relationship between these explanatory frameworks, the paper argues that focal unity provides a more coherent understanding of axiom com monality. This approach integrates Aristotle's broader metaphysical commitments while addressing limitations in prior interpretations. The findings challenge traditional readings of Aristotle’s theory of axioms and offer a nuanced perspective on the foundations of scientific demonstration.
This paper explores the profound structural parallels across Friedrich Nietzsche’s ge nealogical framework of master-slave morality and the power dynamics constitutive of modern capitalism and its economic formations. It contends that Nietzsche's philosophical framework provides a trenchant analytical lens for understanding the substructures of capitalist models. The paper delineates how the assertion of agency and the drive for cap ital accumulation, emblematic of master morality, are analogous to the fundamental im peratives of market economies, while the critical ressentiment and emancipatory praxis of slave morality are systematically subordinated to serve the mechanisms of unearned capital extraction, thereby perpetuating entrenched structural inequalities. Through a critical engagement with key economic and philosophical frameworks; this analysis eluci dates formative influence of Nietzsche's moral principles on economic structures and behaviours, understood as a dialectic of axiology and capital. The paper further proposes that Nietzsche's figure of the Übermensch offers a philosophical reorientation towards stakeholder capitalism — an economic order that reconciles the creative will of master morality with the social conscience of the slave. This synthesized advances a novel per spective on the intersection of philosophy and economics, contributing to a deeper under standing of both disciplines.
This article attempts to have an ontological relationship with subjective realities using spatial rhetoric, meaning about the understanding and continuity of the traumatic experience of people, regardless of their cultural and historical affiliation. Understanding is considered as evidence that is provided by the subject's locative participation in the event, by mental dialog. The subject receives the status of a witness in the performative space of damage (avant-garde art, actionism, trial). The artist or juror is able to witness trauma by providing a discourse of justice through the language of non-semantic signs. This language conveys generational trauma not through semantics, but through the personal harm of the witness. Therefore, this kind of hermeneutic practice carries a purely subjective experience, not relying on semiotic systems of moral, legal, cultural, historical and scientific meanings, but, on the contrary, contradicting them.
Basing on the analysis of the forms of dialogic relationships in virtual reality, which are formed by one of the products of digital technologies—ChatGPT, we identify characteristic forms of human dialogue with the world of intelligent technologies in the modern socio-cultural space: virtual dialogue, real-virtual dialogue, and virtual-real dialogue. We consider new opportunities opened up by intelligent technologies related to overcoming language barriers, improving healthcare opportunities, increasing life expectancy and other sociocultural areas. Attention is drawn to the creative possibilities of ChatGPT in literature; it has been suggested that top human levels of creative writing skills cannot be achieved simply by increasing the size of language models.
This research takes a unique approach in analyzing communication management strategies applied to prevent the spread of mass propaganda in a digital society, with a case study of the Israeli and Palestinian conflicts. The main focus is how governments, media, and non-governmental organizations in both regions use digital technology and social media algorithms to control the flow of information and the circulation of narratives. The research method used is a qualitative study with a case study approach. Data was collected through digital content analysis, in-depth interviews with communication experts, and literature reviews on propaganda and communication technology. Findings show that both Israelis and Palestinians rely on social media to spread their respective narratives, but results vary. Israel managed to maintain control of the narrative through a structured communication strategy, while Palestine used a grassroots approach to attract global sympathy. Digital technology, while effective in disseminating information, has also fueled more profound polarization in both societies.
The information society provides the person with a significant array of information about the surrounding world, about wildlife habitats and changes in its landscapes. It is noted that in the modern social world, the volume of online, non-contact observation and admiration of wild nature landscapes is increasing due to the use of the latest technologies and the use of satellite observations of the Earth, which is reflected in the worldview orientations of people. The specifics of the co-evolution of wild nature and the cultural landscape are analyzed, which is characterized by the expansion of the cultural landscape into wild nature areas, which is caused by the expansion of industrial and agrarian spheres of social production, as well as the growth of human cognitive and communicative activity in the spaces of wild nature. It is shown that not only industrial activity, but also leisure, recreation and tourist trips to wildlife areas are meaningfully changed thanks to dialogue through computer and communication technologies. The socio-cultural dimensions of human nature correction and the principles of relations with wild nature in the context of philosophical and ecological discourse are clarified.
The category of somatic sympathy by Ralph R. Acampora can constitute the basis for the dialogue between religious and secular reality. The space for implementing this dialogue may be the project of a post-secular society, outlined by Jürgen Habermas in 2001. For this purpose, the concept of the German philosopher is generally presented, which postulates the translation of religious content and messages into a language adequate for secular minds, mutual learning between believers and non-believers, assuming that religion can play an inspiring role in the Western pluralistic society. The basis will be considerations of a phenomenological and existential nature in relation to the category of somatic sympathy by. Acampora as a possible bridge—an "earthly measure" in the dialogue between religion and secular reality in a pluralistic society. For this purpose, a definition of post-religious communication was presented and its positive dimension in a pluralistic society was indicated.
In this text, I propose to review Aristotle's philosophical use of dialogue. To do this, I will test the thesis that the Stagyrite's use of dialogue is due to a Platonic period that he would have gone through during his youth, which would also explain his adherence to theses foreign to his doctrine, such as that of the immortality of the soul. By reading some preserved fragments of the Eudemus, I will reject that thesis and concentrate on constructing an alternative exegetical proposal.
The article analyses the subject's identity from the perspective of the relations category. We can adopt the following assumptions starting from the Latin etymology of the concept of relatio and the conceptualisation of dialogue in the philosophical tradition. First, relational identity is a specific experience of "between" for the philosophy of dialogue, an encounter, the presence of others, communities, the world, culture, etc. Second, the relationship is understood as an attitude; life within the framework of relations and references to other people is necessarily a relationship taking place in an axiological space. The relationship understood in this way can be conceptualised as a type of engagement, which, on the side of the philosophy of dialogue, corresponds to the ideas of responsibility, respect, ethics of discourse, or reference to the community. Finally, the third element of the Latin understanding of the concept of relation is the linguistic, articulatory, and narrative dimension, which is consistent with the understanding of the relationship as reporting and telling. From this perspective, the relationship is a possibility of understanding, interpreting, and articulating the context, situation, meaning, or significance experienced by the subject. All these elements constitute the relational nature of the subjective identity.
The research presented in this paper examines the philosophical aspects of multicultural business communication among Asian entrepreneurs. It focuses on how cultural diversity impacts communication practices, trust-building, and adaptive strategies in a dynamic economic environment. The research employs qualitative methods, including in-depth interviews, focus group discussions, and participant observation with entrepreneurs across various Asian countries. The data were meticulously analyzed through coding, categorization, and thematic interpretation to uncover patterns and underlying principles in cross-cultural communication. This research concludes that successful entrepreneurs integrate cultural awareness, relational trust, and adaptability to navigate diverse business environments. Key factors, including language nuances, nonverbal communication, cultural perceptions, and local ethics, significantly impact outcomes. Entrepreneurs who embrace these elements achieve harmony in diversity, while those who neglect them face misunderstandings and conflict. This research provides novel insights into the interplay between culture and commerce, offering theoretical and practical frameworks for fostering mutual understanding and collaboration in Asia’s multicultural business landscape.
