The article “The Philosophical Matrix and Dialectics: A Path to a Transdisciplinary Language” proposes a new paradigm of dialectics embodied in the concept of the Philosophical Matrix as a foundation for creating a universal language capable of overcoming the fragmentation of knowledge between the humanities and natural sciences. The development is based on the concept of the Philosophical Matrix, which integrates key categories such as “identity”, “difference”, “opposition”, “orthogonality”, and others. The author builds upon Hegelian dialectics, expanding it through empirically grounded concepts, and demonstrates how the interaction between the particular and the universal, as well as between the metaphysical and dialectical levels, enables the description of both static and dynamic aspects of reality. Special attention is given to the distinction between natural and social systems, emphasizing that past errors—stemming from the mechanical application of natural laws to society—can be addressed through conscious regulation of contradictions. The article is aimed at philosophers, researchers of transdisciplinarity and complexity theory, as well as those engaged in the development of universal categories of thought. It highlights the importance of dialectics as a tool for knowledge integration and offers practical approaches to addressing contemporary social and environmental challenges.
The article intends to examine the current conditions of diffusion of the knowledge in the field of the Humanities, exploring the prospects that may be opened for the future. Taking as a starting-point the ideas of Sigmund Freud, we evaluate his diagnosis of the modern era and the roles played by religion and science in it. The concept of post-truth is discussed as a key for the understanding of the present time. Themes such as the crisis of reason, the decline of the Humanities, and the empire of technologies are addressed. The purpose is to point out some possibilities for teaching in the Humanities nowadays. Following the position of Max Weber in Science as a Vocation, the need for both enthusiasm and discipline, without exaggerated optimism, but also without resignation or renunciation, is emphasized. We argue that professors in the Humanities are charged with the task of keeping and transmitting an heirloom that is extremely valuable at present and may even be indispensable in the future.
Modern physics is plagued by profound underlying issues including proliferated branches, absence of ontology, fragmented concepts, redundant axioms, and logical circular reasoning. Conflicts in the interpretation of space and time, the departure of wave-particle duality from realism, the substantialization of energy, and the disunity of thermal radiation mechanisms further exacerbate the fragmentation and self-inconsistency of physical theories. Based on the Unified Complex System Theory (UCST) as the theoretical framework, this paper adopts the mind-ether dual ontology and the law of paired symbiosis of concepts, takes physical particles as the sole research carrier, distinguishes absolute space from relative time, and sets aside the relativistic theory as a whole. It redefines the material dependence of momentum and energy, interprets wave-particle duality on the basis of particle realism, and provides a unified explanation for thermal and radiation phenomena through particle emission and collision mechanisms. Relying on the active-passive force model, this paper summarizes five underlying core principles capable of governing physical phenomena across all domains. Meanwhile, the original 33 axioms of UCST are streamlined into a set consisting of 17 axioms, proving that the second law of thermodynamics can be deduced from fundamental axioms rather than being regarded as an independent axiom. This paper provides a unified approach and a complete framework for constructing a new realist, non-relativistic fundamental physical theory, so as to fundamentally solve the problems of ontological absence, conceptual separation, and logical self-circulation in modern physics.
In contemporary societies shaped by scientific advancement, economic rationalism, and market-driven education, the value of philosophy is frequently questioned, often dismissed as impractical or irrelevant. This paper examines the continuing significance of philosophy beyond narrowly instrumental considerations, drawing on Bertrand Russell’s (2001) work “The Value of Philosophy”, which defends the discipline as a source of the “goods of the mind”—intellectual cultivation, critical reflection, and secular spiritual enrichment. The central research question guiding this study is: “What is the value of philosophy in an age dominated by instrumental reasoning, and how does Russell’s account address or fall short of contemporary scepticism regarding the value, relevance, and practical significance of philosophy?” To answer this, the paper proceeds in two parts. First, it reconstructs Russell’s conception of philosophy, highlighting his distinction between the practical man, who values only material outcomes, and the contemplative man, who recognizes philosophy’s internal benefits. Second, it critically evaluates Russell’s account while developing an extended perspective that situates philosophy’s value in its broader capacity to cultivate a holistic worldview, foster normative reflection, and influence society through ethical, civic, and cultural engagement. The paper advances the thesis that philosophy’s significance extends beyond personal intellectual enrichment to include its contribution to societal understanding, ethical deliberation, and public life. Its enduring value lies in its capacity to cultivate the mind, integrate knowledge across domains, and foster critical reflection. In doing so, philosophy also challenges instrumentalist assumptions and informs collective reasoning and social action. By reconciling Russell’s insights with contemporary concerns about instrumentalism, this study demonstrates that philosophy remains a vital discipline, simultaneously enriching individual understanding and shaping the moral and intellectual orientation of society.
Posthumanism, in its various forms, expansions, and intersections, has for several decades been devoting considerable energy to the task of finding a place for biotic and abiotic life in the human world, as well as a space for humans in the biotic and abiotic world. This contribution engages with this effort by proposing an inquiry—one that is, in fact, posthumanist in the broad sense—into the catalytic role of a not-only-human, or better yet, more-than-human subjectivity that an abiotic living entity such as the Garonne River plays in Michel Serres’s philosophicalanthropological reflection. From this perspective, the contribution will focus primarily on the idea of a diffuse agency whereby every entity possesses the capacity for codification, and thinking is not the exclusive prerogative of humans, but rather consists of an inventive power intrinsic to the universe. This will therefore lead us to turn our attention to Serres’s redefinition of the notion of the subject as subjectum, that which “is thrown beneath”, and of thinking as an inventive capacity intrinsic to the universe, and thus to the idea that, in order to think, one must “throw oneself beneath”, that is, immerse oneself in cosmic potential. In this regard, it will be highlighted how it is precisely the river (Garonne), as an ecosystem of material agency and a relational-poietic dimension, that induces and catalyzes in the body—which swims within it, gradually metamorphoses into its elements, and dives to its bottom—this process of material-sensory-cognitive hybridization with the world and of (re)incorporation into the universal flow of forms (that is, into the subjectum), which makes it a subjectivity that is not merely human. From here, we will then focus more specifically on the aquatic dimension of the river (Garonne), analyzing—also in light of the hydro-feministposthumanist perspective—the (metaphorical-theoretical-)material role of water in the catalysis of more-than-human subjectivities; we will consider its character as an element common to all entities, and thereby its facilitation of interpermeation among bodies, beyond barriers and boundaries, and thus its action of hybridizing subjectivities. These steps will thus lead to highlighting the crucial role, on a theoretical-material level, of the river itself in the processes of (re)incorporating the human into the more-than-human and of constituting more-than-human subjectivities.
The article addresses the problem of the absence of a common language in international communication. Using the example of the UN Security Council session of March 2, 2026, dedicated to children in armed conflicts, it analyzes a paradox: all participants speak about the same values but do not hear one another. As a solution, the Philosophical Matrix is proposed—a system of maximally general comparative concepts (the identical, the different, the correlative, the opposite, the orthogonal) that explicates a universal language of thinking, which the author calls the “language of Elohim”. The cultural-historical roots of this language are traced in the first chapter of Genesis, in Heraclitus, in Laozi, and in the Sefer Yetzirah. An analysis of the March 2 speeches allows us to diagnose at which levels of thinking (reason, practical mind, pure mind, wisdom) today’s educators and politicians operate. The conclusion proposes the “Wise School” project as a practical path for returning to the “language of Elohim” through education starting from early childhood.
What is spacetime? How do we perceive this medium? How can we fit it into our everyday linear lives? How can we situate ourselves within it in our post-industrial worldview, in an unsustainable world? This philosophical essay adopts a phenomenological method to interrogate the meaning of this fundamental dimension of reality. Spacetime is interpreted not merely as a physical structure but as a plastic field whose instability shapes inner and social life. Yet the contemporary human condition is marked by a profound alienation, much of which derives from a selfinflicted existentialdisorientation: I once chose exile and moved to a remote island in the Atlantic Ocean, becoming my own research material. In search of genuine contact with nature, the nonverbal appeared as a necessity. I turned to music as an archetypal language, in the Romantic sense of a medium offering pre-conceptual access to the real. I composed Light Atlas, a six-movement work aiming to capture the flight of seagulls and the eternal struggle between light and darkness. This led me back to physics, to my original question: the lived perception of spacetime.
In this work, general components of a person’s life are defined generally at the introduction part, and each of their importance for human being is paid attention with simple approach. The importance and significance of the new era of “mobile phones, computers, and satellite systems”, reminded and their effect in human life outlined shortly. Definition and meaning of social science are expressed due to general approaches, and the basic concepts of community, society are defined and compared. History of social science is outlined generally. Similarities and differences between the approaches are compared. General approaches for the meaning and definitions of philosophy of social science are explained. New scientific and philosophical perspectives for social science concepts are explained. The meaning of the word/concept of social and science is examined specifically, and then, how social sciences, information sciences, hybrid sciences are defined explained. New perspective of the philosophy defined generally. New era philosophy, eight basic philosophies, and ideal philosophical system are shortly reminded. New perspective for the philosophy of social science is defined. Theories of social sciences are considered under this philosophy, and information that is targeted to obtain through these theories is given. Following 12 general and specific disciplines/concepts are defined for new philosophy of social science perspective: eight basic senses, person’s nature, person’s relations, mind, R-Values, classification, social sciences, information science(s), communication, education, language, colour, human behavior. Re-construction and new definitions of sub-branches of philosophy of social sciences are specifically done. Sub-branches of philosophy of social science®© are defined and explained specifically by considering the 12 general/specific concepts given, and by considering the new philosophical perspective. 21 sub-branches of philosophy of social science are defined with details. Figures, tables, equations are outlined. Philosophy of life is evaluated/examined generally/specifically. Information obtained and used by theories of life is reminded under this philosophy. As result of the synthesis, eight general categories of life are defined, and life categorized in 28 social perspectives is given shortly. The importance of meaningful life is discussed.
Traditional aesthetics defines beauty as the outcome of human perceptual cognition. In contrast, contemporary Chinese Meishengology holds that beauty is a sensible reality, and that the world and humanity possess the essential law and ultimate purpose of evolving toward beauty. Professor Yuan Dingsheng, a contemporary Chinese scholar, established contemporary Meishengology through his observations of heaven, earth, and history, as well as his in-depth theoretical research in ecological aesthetics. Rooted in ancient Chinese philosophical thought, Meishengology realizes the sublimation from the noumenon of “Shengsheng” (eternal engendering)—based on Dao and Qi—to the noumenon of “Meisheng” (beauty-generation). It embodies the contemporary inquiry of Meisheng (beauty-generation) theory into metaphysics. Meishengology investigates how beauty emerges, generates, and grows within the Meisheng-field (beauty-generation field). It clarifies the Meisheng (beauty-generation) essence of the world and humanity as a transcendent existence characterized by greenness, vitality, rhythmic profundity, and endurance. It explores the law, purpose, and value of the world and humanity evolving toward beauty, and outlines the cosmic Meisheng (beautygeneration) schema in which the Dao of holistic generation circulates throughout the world to form the Meishengfield (beauty-generation field). Meishengology has constructed an independent knowledge system with Chinese indigenous characteristics and achieved a systematic upgrade of ecological aesthetics theory. Its logical speculation and essential connotation possess a global character. Chinese Meishengology will eventually converge with world aesthetics, and jointly build a global community of beauty-generation and a civilization of beauty-generation.
Throughout this paper we discuss to what extent, according to Francisco de Vitória, law, whether positive or natural, is conditioned by supra-legal values that predate it and constitute it, bestowing validity upon it. Starting with the concepts of ius naturale, ius gentium, and ius civile, Francisco de Vitória not only establishes the foundation of a new branch of Law, International Public Law, but he also dispels the possible existence of a positive, inequitable law, as he purges from the legal trade any norms that purvey unequal treatment, as all men carry the image and likeness of God.
In this work, basic disciplinary words/terms and their meanings are expressed shortly. Then, money, four functions of money, and eight types of money explained principally. History of monetary values evaluated by considering related historical subjects. New perspective of the philosophy explained generally/specifically. Principles of New Era Philosophy, Branches of Philosophy, Ideal Philosophical System and hybrid philosophy outlined. Philosophy of Monetary Values defined. Evaluation of Monetary Values done from 17 General Perspectives generally, and from Philosophical Perspective specifically. Monetary Value of a Subject/Object expressed with general function. 21 Monetary Value System Components defined, and Their Effective Use & Improvement/Development discussed. Priorities of monetary system components discussed for Continuable/Sustainable (Finance) Monetary Values Administration System, and this evaluation given with a Table. General performance of the monetary system components for a world country-X expressed with Figure. 19 General and Specific Concepts for Philosophy of Monetary Values®© defined specifically. Following 12 Sub-branches of Philosophy of Monetary Values®® defined with details: (1) Philosophy of Accounting®©, (2) Philosophy of Banking®©, (3) Philosophy of Digital/Electronic Currencies®®, (4) Philosophy of Economics®©, (5) Philosophy of Finance®©, (6) Philosophy of Money®©, (7) Philosophy of Valuation®® (with Tables, categories, types, methods), (8) Philosophy of Marketing, (9) Philosophy of Payment®®, (10) Philosophy of Pricing®®, (11) Philosophy of Trade and Commerce®©, (12) Hybrid Philosophies (for business, investment, insurance, taxation, rewarding). General Finance and Monetary Values Administration System for a World Country is defined and given with Figure. Monetary system network related to all system blocks expressed simply. System Administration for a Finance/Monetary Values Association expressed with a specific Figure. Ideal Economics Construction for a Progressive World Country explained and given with a 5 x 5 Table. Engineering and Valuation discussed. Value Engineering, Engineering valuation and General Differences/Comparison Between Engineering Valuation and Value Engineering are mentioned.
This paper presents the cosmological neuroscientific view that Jesus was probably an extraordinary human being blessed with a Soul able to not just understand the divine nature of the world but also to communicate in some ways with its ultimate essence, which he identified in public as Moses’ God but seemed to feel in his deepest moments that God is Spirit permeating the universe with love and truth. His teaching turned out to be a revolutionary new worldview identifying love, forgiveness, magnanimity, service for others, respect for truth, resistance to evil, trust in God and pursuing primarily spiritual treasures instead of material ones—as the expressions of human life’s true meaning. This necessarily led him to confrontations with his society’s leaders, who, both unreceptive to his challenging worldview and fearful for losing their power over the people’s minds, arrested him and arranged his death by crucifixion. Yet, by accepting this fate as unavoidable and going through his suffering with grace and understanding, he achieved the best’s admiration that soon transformed into worshipping him and finally into the creation of Christianity: a new religion moving forward human evolution, however with the cycles of glory and corruption so characteristic to our species. The paper implies Jesus’ system of thoughts as a unique sound in the great symphony of civilization on Earth while it also harmonizes with the sounds of the Ten Commandments, the Sermon at Benares, the Tao Te Ching, the Koran, as well as those of the philosophies of Alexander von Humboldt, Alfred Russel Wallace, Rabindranath Tagore, Kahlil Gibran, Albert Schweitzer, and their likes.
This paper examines Ibn Sīnā’s metaphysics as a critical synthesis of Aristotle’s philosophical framework and the emanationist scheme of Plotinus. While Ibn Sīnā adopts the Neoplatonic doctrine of emanation, he fundamentally reinterprets the nature of the first principle. By comparing Plotinus’ concept of the One with Ibn Sīnā’s Necessary Being, the paper argues that their apparent similarity as ultimate sources of reality conceals a profound metaphysical divergence. Plotinus characterizes the One as “beyond being”, simple and ineffable, accessible only through negative discourse. Ibn Sīnā, by contrast, identifies the first principle with necessary existence itself, thereby integrating it into an Aristotelian framework in which existence (wujūd) is metaphysically primary.
The criticism about the authority of the author catches more attention not only in the 20th century literary criticism but also in recent philosophy study, and philosophers such as Michel Foucault, Morris Blanchot, and Emmanuel Levinas do considerable jobs on this issue. Foucault makes a comparison between the traditional writing and recent writing to show the circumstance of the disappearance of the author to emphasize the collapse of authorship. Blanchot introduces his attempt to escape all the visions of the literary world. Levinas introduces there is to show the empty world for the disappearance of the author. To present their demonstration and differences on the problem of the author’s authority, this paper will give a brief introduction and comparison about their criticism on this issue and their suggestions for the left vacancy of the disappearance of the author.
In 2005, Richard Conn Henry from Johns Hopkins University published “The Mental Universe” in Nature, advancing the idealistic claim that the universe is fundamentally mental and conscious, and that matter has no objective reality. Grounded in a one-sided interpretation of the observational effects in quantum mechanics, this view has sparked long-standing debates across physics, philosophy, neuroscience, and other disciplines. The Unified Complex System Theory (UCST), centered on an ether-mind dualistic ontology, differs from both traditional materialist monism and idealist monism, and offers a more comprehensive account of the mind-matter relationship. Using UCST as a theoretical framework, this paper systematically analyzes multiple fallacies in “The Mental Universe” concerning conceptual definition, logical deduction, and the demarcation of scientific boundaries. It comprehensively reviews both supportive and critical arguments in authoritative journals since 2005, and integrates evidence from interpretive disputes in quantum mechanics, empirical findings in neuroscience, epigenetic mechanisms, and parapsychological phenomena. The study demonstrates that: Quantum measurement essentially involves interactions between material systems, rather than consciousness determining existence; consciousness emerges from the interaction between mind and the physical body, and cannot exist independently of a material substrate; science applies only to the finite, observable world accessible to humans, and cannot pronounce absolute truths about the universe as a whole; monism is unsuitable as a reliable ontological foundation for science, and ether-mind dualistic ontology possesses greater logical completeness and explanatory power.
This paper is discussing several features of the impact of AI (artificial intelligence) on society and human behavior. It includes (1) the question if the AI can outperform the intelligent and creative capacity of humans, (2) if AI capabilities could show criticality and causal emergence, (3) the predictive capacity of AI, (4) the costs related to the learning process and operating AI, and (5) the loss of consensual reality and the rise of deepfakes in the AI era. AI involves considerable systemic risks impacting the social, economic, cultural, and environmental systems. Our will is kept in accordance with how the things around us are presented to us and that is precisely what AI is also doing. For us circumstances define a situation or a moment. For AI the circumstances are just statistical relationships. AI does not have its own values but incorporates the values on which it is trained. The imaginative gap between humans and AI is not just big; it’s of an essential nature. We want not just technology in the online world; we want a moral attitude.
In contemporary French intellectual discourse, Bernard Stiegler’s reinterpretation of the concept of “problem” has established a highly original philosophical trajectory known as problem philosophy. Lei Ma (2025) interprets this approach through an in-depth analysis of the temporal structure within Stiegler’s philosophy of problem. Stiegler’s philosophy of problem not only critiques Martin Heidegger’s ontological tradition but also redefines the seemingly fundamental philosophical act of “questioning” within the context of the technological era, endowing it with new structural frameworks and dynamic tension. Stiegler’s fundamental innovation lies in shifting the focus of “problem” from Heideggerian “contemplation of being” to real-world “defective experience”. This paper shows that Ma’s argument is not only novel and unique but also persuasive.
The Unified Complex System Theory (UCST) takes the mind-ether dual ontology as its core foundation, constructing a global complex system framework encompassing matter, energy, and information. Based on the dual ontology and hierarchical coupling principle of UCST, this paper breaks the millennia-old dual opposition between the “pure discovery” and “pure invention” of mathematics in traditional philosophical discourse, and puts forward the core proposition that mathematics is the hierarchical isomorphic mapping of the objective structure of the real world by the cognitive subject mind. On this theoretical premise, this paper innovatively establishes the UCST mathematical fundamental axiom system containing six interlocking core axioms, systematically reinterprets key core frontier topics in the foundations of mathematics such as infinite essence classification, intrinsic logic of set theory, physical attribution of continuum, and practical boundary of computability theory, and effectively dissolves the long-standing inherent logical paradoxes and theoretical dilemmas within traditional mathematical philosophy and the classical foundations of mathematics. Meanwhile, taking the self-consistent UCST axiom system as the unified critical normative criterion, this paper systematically sorts out and reveals the universal cognitive deviation arising from the forced arbitrary transition of abstract high-dimensional mathematical formal models to concrete four-dimensional empirical physical reality in the theoretical construction process of modern mainstream physics. It further scientifically clarifies the essential ontological, epistemological, and methodological boundary between instrumental mathematics and empirical physics in the whole scientific research system. This research advocates that academic circles should return mathematics to its original instrumental essence of fitting and describing four-dimensional empirical natural laws, and theoretical physics should firmly adhere to the basic research boundary of observable, verifiable, and falsifiable real spacetime entities. Ultimately, the research realizes the self-consistent unity of the essence connotation of mathematics, the standardized reconstruction of the foundations of mathematics, the ontological logic of complex systems, and the core principles of physical empiricism, providing a novel, rigorous, and operable complex system comprehensive perspective for the innovative development of contemporary philosophy of mathematics and the normative rectification of philosophy of science.
The subject matter of this paper is the thesis on the underdetermination of theory by experience, in the local account due to Duhem and in the global version due to Quine. This thesis has significant implications concerning some epistemic uncertainty about the accuracy of the tested predictions of theories. We find this thesis plausible, though more feasible, limited to physical theories, as in Duhem’s approach. We examine the thesis of the impossibility of crucial experiments that Duhem finds implied by his thesis on empirical indeterminacy, as well as the thesis of the possibility of empirically equivalent theories that are logically incompatible, which Quine also finds linked to his thesis on empirical indeterminacy. From a conceptualist approach that acknowledges the abstract character of physical concepts and the idealized nature of physical laws, and assuming Hanson’s thesis on the theory laden of scientific observation, we conclude that the anterior Duhem’s thesis is sound, although the preceding Quine’s thesis does not seem viable.
Modern physics is confronted with persistent foundational contradictions: quantum mechanics lacks a coherent ontological basis for wave–particle duality and entanglement; relativity cannot unify gravity with quantum interactions; and both theories fail to explain the nature of the vacuum, field ontology, the interpretation of quantum waves, and fundamental particle structure. This paper contends that aether, reconceived as unobservable subelementary quanta that underpin all observable matter, represents a rationally defensible and logically consistent ontological candidate for resolving foundational inconsistencies in modern physics. Combined with mind (nonmaterial ontological existence), it forms a dualistic ontological framework worthy of theoretical exploration for physical theory. Aether is not proposed as a mechanically specifiable medium or an empirically verifiable substance, but as a theoretical substrate to account for the structure and behavior of elementary particles. Mind and aether together constitute the underlying basis of both animate and inanimate observable systems. As unobservable by current technology (aether) or nonmaterial (mind), they lie beyond direct experimental detection but provide a supplementary causal and structural foundation for motion, change, and interaction that current physics cannot fully explain. Proposing aether as an ontological candidate is not a regression but a methodological and ontological exploration that enhances the consistency and unity of physical theory without overstepping the empirical bounds of science.
