The rapid advancement of information technology and artificial intelligence within contemporary capitalist frameworks has significantly transformed communication practices. This transformation has led to a narrowed focus on communication, predominantly emphasising the exchange of information. Furthermore, content is frequently crafted to be visually appealing and persuasive; however, its accuracy, truthfulness, and reliability are often questionable. Consequently, these factors shape public perceptions and attitudes, diminishing social interactions locally and globally. In this context, this study revisits philosophical discussions on human communication by drawing on Buddhist and Cārvāka traditions while critically engaging with contemporary thinkers such as Habermas, Foucault, and Levinas to examine the politics of communication. This study addresses three primary concerns: First, it explores the evolution of human communication by analysing the interconnections between the self and others, intersubjectivity, relationality, and the embodied self within a historical context. Second, it seeks to establish the philosophical underpinnings of communication by drawing on the foundational tenets of Buddhism and Cārvāka, while also engaging with critical theorists to explore the discursive conflicts inherent in human communication. This study aims to investigate the basis of knowledge claims and the reliability of human communication by integrating Cārvāka materialism with the relational ontology inherent in Buddhism. Additionally, the research seeks to deepen this integration by incorporating critical-theory perspectives. This research study critically examines the social conditions requisite for genuine human communication. It explores the relational interdependence inherent in self-other interactions, the diversity of perspectives, the dynamics of contestation and negotiation, and the mechanisms of consensus-building within sociocultural contexts, where meanings are co-constructed through communicative processes.
This study delves into the ecological consciousness and principles of sustainable living embedded in Vedic literature. Drawing upon hymns and mantras from the Atharvaveda, Rigveda, Yajurveda, and the Upaniṣads, it highlights a timeless reverence for earth, water, plants, and cosmic harmony. Texts such as the Bhūmi Sukta, Vanaspati Sukta, Āpo Devatā Sukta, and Śānti Mantras reveal a vision of nature not as a resource to be exploited, but as a sacred partner in human existence. Complementary insights from the Brihadāraṇyaka and Iśopaniṣad emphasize universal well-being, social justice, and the interconnectedness of all beings, reminding us that sustainability is as much about ethics and compassion as it is about ecology. By analyzing these verses through transliteration and contextual interpretation, the research demonstrates how ancient wisdom anticipated many of the values now central to global sustainability frameworks. The Vedic call for respect toward the earth, sanctity of water, preservation of biodiversity, and pursuit of peace resonates deeply with contemporary aspirations for climate action, equality, and holistic development. Ultimately, the study affirms that Vedic wisdom offers more than ritualistic guidance—it provides a holistic framework where spirituality, ethics, and environmental stewardship converge. Revisiting these traditions through the lens of sustainability allows us to see them not as relics of the past, but as living philosophies that can inspire humanity to build a more balanced, compassionate, and sustainable future.
This paper examines how Zhiyi (智顗) articulates the path to enlightenment based on his distinctive account of human ontology, as presented in Clear Serenity, Quiet Insight , arguably the most authoritative text of Tiantai (天台, Tendai in Japanese) philosophy. In so doing, this study brings Zhiyi’s metaphysics and soteriology into closer alignment than has been achieved in previous scholarship. Among the schools of Mahāyāna Buddhism, the Tiantai tradition occupies a particularly important position in the development of Japanese Buddhism. This is largely because it offers one of the most sophisticated philosophical foundations for the doctrine of sudden enlightenment, in contrast to the gradualist approaches that require a prolonged course of practice. This article focuses on several central concepts in Zhiyi’s philosophy, including “three thousand realms in a single thought-moment,” the “three wisdoms,” and the “four teachings,” through which he articulates a comprehensive vision of reality and practice. In brief, his teaching provides a framework for understanding the true nature of human existence. It presents a path by which enlightenment may be realized through a profound cognitive insight into that very nature. Zhiyi thought that human beings exist only in the immediacy of the present rather than as eternal entities, and that they remain subject to various forms of struggle, even after attaining enlightenment. Yet the very fact that we can recognize the nature of this condition provides the foundation for the possibility of attaining Buddhahood.
This paper explores and compares the ontological structures of the incarnation as defined in traditional Christian theology versus the mystical spirituality of Rut Björkman. Traditional Christian Christology, rooted in the Council of Chalcedon (451), defines the incarnation as a unique, substantial "hypostatic union". Within this framework, the divine person of the Logos subsists in two distinct natures—divine and human—without mixture or separation, operating from a "top-down" metaphysical trajectory. In contrast, Rut Björkman approaches the incarnation from a "bottom-up" mystical perspective. Rather than a singular historical event restricted to Jesus, Björkman views the incarnation as a universal, transient process accessible to every human being. In her spirituality, the incarnation is realized whenever an individual achieves a successful mystical union. The subject of this union is an apersonal, divine "creative power," which acts immanently within the human person as a tool of grace, rather than forming a substantial or hypostatic bond. Consequently, figures like Buddha, Lao-Tzu, and Paul are similarly regarded as historical expressions of this mystical realization. By analyzing the underlying ontological assumptions of both models, the study highlights several open philosophical challenges. For Christian theology, these include the problematic nature of the substance concept, the potential for volitional conflict between Christ's two wills, and the existential-ontological interpretation of the resurrection—vividly illustrated by the theological debate regarding what a running camera would have recorded in Jesus' tomb. For Björkman’s model, the primary challenge lies in the tendency toward a universal world soul and the depersonalization of the human ego to accommodate the divine force. Ultimately, the paper concludes that while both frameworks diverge significantly in their dogmatic and existential intensity, they share a foundational hylomorphic intersection: both conceive of the incarnation as an informational, ontological reality that establishes a profound union between a formal divine principle and material human reality.
To justify one's actions is to provide reasons, specifically, normative reasons that serve as their foundation. This process involves three key elements: facts, beliefs, and desires. However, the relationship between the latter two (often understood as motivating and epistemic reasons) and the former (the facts) remains a matter of ongoing debate. This paper examines one distinctive approach to addressing this interplay: situationism. Distinct from perspectivism, casuistry, or plain contextualism, situationism offers a framework for understanding the proper place of normative reasons. The paper offers a nuanced defense of the irreducibility thesis—the claim that the truth of normative propositions cannot be reduced to the truth of non-normative facts about the world. In doing so, it argues that each of the three elements plays an essential role in shaping normative reasons for action. Yet, when isolated or taken "on its own," any one of them can be used to justify morally reprehensible courses of action—whether by individuals or collectives. The situationist perspective, by emphasizing the structure of normative rationality, offers a way to better foresee how and where such distortions occur. Ultimately, this approach may help illuminate the wrongness of certain human endeavors, that is, to counter the potential tyranny of any of the three elements in play.
Television shows play a significant role in exposing the realities and societal conditions prevalent in our time. Bridgerton is a Netflix series that spans two seasons. It is a story of love, passion, fashion, and family affairs set during the competitive Regency era in London, where marriageable youth and gentry are introduced into society. This philosophical paper employed an intersectional feminist film and television textual analysis to examine the representation of women in the Netflix series Bridgerton. Additionally, the paper integrates critical discourse analysis and narrative analysis as complementary methods. It also employed Bell Hooks' theory of representation that examined how the issue of gender oppression is prevalent in Bridgerton. The content was organized and analyzed through a set of thematic categories. Hence, one noticeable aspect of the show is the way women are groomed and trained to fit into the social strata, so that they can be pleasing in the eyes of the Queen, who approves them. Another is the way women are viewed as a means to save the family's wealth once they are partnered with a noble husband-to-be, disregarding their agency. Applying hooks' views, this paper underscores that women are not mere commodities. They are persons of dignity whose rights and privileges must be given due recognition equal to those of others. This is true not only among women but also to all. Equality builds justice. Justice diminishes oppression. For it is only when we start doing injustice towards others that oppression rises once again.
Process thinking is a long-standing philosophical tradition that emphases becoming and changes over a static being. It traces its origin through an ancient Greek philosopher Heraclitus who emphasized the importance of change and flux as the ultimate reality. Process Philosophy really found it most fertile grounds and active development during the 20th Century North America with whitehead taking the lead, Charles Hartshorne and the others followed and continue this tradition. The aim of this study is to understand whitehead’s process philosophy as a renewed approach of philosophical criterion that have challenged the traditional philosophical approaches. It seeks to know, how can whitehead’s process philosophy offer a renewed criterion for philosophical inquiry, and what implications does it hold for contemporary philosophical debates? In order to attain our objectives, we will give an account of a comparative philosophical analysis. The paper emphasizes that, whitehead project of process philosophy is a protest against abstractions, bifurcation, dogmatism and philosophical language. Thus, giving philosophical thinking a new orientation and reinterpretation. we think that it is a renewed philosophy because some of his predecessors Emmanuel Kant have attempted it. That is to say, Whitehead ‘s project of process philosophy is to reconcile the conflicting views between the physical and the mental entities or better still, the rationalist and the empiricists which in turn to show that whitehead’s project of process philosophy is the continuation of Kant’s own project. Thus, development of a philosophical language. Actual entities or actual occasions, eternal objects and prehensions comes to being. we think that, Whitehead’s project of process philosophy as an interactive web of relationships aligns with the posthumanism focus, a current subject of contemporary philosophical debates.
This article presents The Code of Life as a conceptual and philosophical study examining karma as a universal principle governing action, result, and reflection. Human life is symbolically limited to 120 years, a span insufficient to fully observe and understand the processes that shape existence. However, when spirit participates in action, life may be extended in depth and quality, suggesting that existence is structured by both physical and metaphysical principles. The study explores how the fundamental elements of karma, along with karmaphala (results of action) and pratikarma (counter-action), form a universal code that governs not only human life but the structure, continuity, and evolution of the cosmos. Structural changes at the level of karma can alter outcomes, quality, and lifespan, while pratikarma maintains systemic stability. The methodology is qualitative and philosophical, relying on conceptual analysis, logical reasoning, and interpretive examination of causality across both human and universal domains. Through this approach, The Code of Life offers a coherent philosophical framework for understanding life, action, and moral responsibility across all levels of existence.
The article presents a case study of a local reception of the Second Vatican Council through the lense of a prominent Slovenian theologian, Prof. Anton Strle (1915-2003), and analyses his introductions to the four conciliar constitutions (Lumen Gentium, Dei Verbum, Sacrosanctum Concilium, Gaudium et Spes), published alongside their Slovenian translations during and immediately after the Council. By means of descriptive textual analysis, the article provides an insight into reception of the Council in a small and linguistically limited environment of the post-WWII Yugoslavia. Key findings include: (1) Strle’s pivotal role as a mediator of the Council in a linguistically small environment, fostering post-conciliar renewal through teaching and contextualization; (2) his exemplification of hermeneutic of fidelity, rooted in fidelity to the conciliar texts and the deposit of faith, doctrinal continuity and development; (3) the prominence of Ecclesial Christology in his reception, bringing together conciliar ecclesiology (Church as the Mystical body, sacrament and communion) with the centrality of Christ for the Church and the Council; and (4) practical applications urging the Church’s Eucharistic gathering for evangelization of the world. By synthetizing Strle’s understudied texts, this study bridges the gap of understanding the reception of the Council in smaller nations and linguistically limited environments, demonstrating Ecclesial Christology as the exemplary fruit of the hermeneutic of fidelity for faithful conciliar implementation in any age.
This comprehensive treatise presents a philosophical and theological framework for labour that challenges the modern, transactional view of work, which often leads to alienation and a false hierarchy of professions. The analysis posits that all forms of work possess an inherent equality in dignity, a concept explored by deconstructing the sociological distinction between "menial" and "strategic" labour. Drawing on comparative theology—specifically the Vedantic concept of Yajna, the Protestant doctrine of vocation, Catholic Social Teaching, and the Islamic theology of Rizq—as well as empirical evidence from organisational psychology, the text argues that the value of work is determined by internal orientation rather than external status. Central to this argument is the imperative for uncompromising excellence. The notion of "easy" work is refuted through an examination of the Japanese spirit of Shokunin, the psychological principles of deliberate practice, and theological arguments which frame quality craftsmanship as a moral and spiritual obligation. Excellence is thus presented not merely as a performance metric but as a form of spiritual discipline and reverence for the task’s intrinsic demands. This intense commitment to process is complemented by a doctrine of providential determinism regarding outcomes. By synthesising the Vedantic principle of Prarabdha Karma with the Islamic concept of Rizq, the treatise argues that material recompense is cosmically fixed. This belief is framed as a liberating force, freeing the worker from the anxiety of results and the corrosion of envy, thereby enabling a state of detached diligence, or Nishkama Karma, where effort is focused solely on the quality of the action. Ultimately, the analysis concludes that this model of a "Sanctified Vocation"—a synthesis of divine assignment, process excellence, and acceptance of material destiny—offers a robust and sustainable antidote to the modern crisis of meaning in the workplace, transforming labour from a mere economic transaction into a profound path for spiritual integration, dignity, and inner peace.
The following paper presents the anthropology of a rather unknown religious mystic author: Rut Bjoerkman (1901 – 1988) was a women's mystic who spent her life striving for union with God. However, a closer look at the writings she produced over more than 50 years—under her pseudonym Bjoerkman (her grandmother's maiden name; Bjoerkman’s real name was Bahlsen)—seems worthwhile, especially since they were not written with the intention of publication and were thus composed with emotional authenticity. Despite the tension that exists among mystics toward science as a—in her view—"merely" rational approach to reality, her underlying anthropology shall be briefly outlined. A quote shall illustrate the seriousness of her struggle for a "real life", which implies a transcendental anthropology that defines the human being primarily through their relationship to transcendence. Although its anthropology initially arose from a Christian worldview, it underwent a philosophical generalization insofar as it thematizes man in his non-religion-specific relationship to God. Man stands at the intersection of immanence and transcendence. Therefore, if immanence or transcendence is overemphasized at the expense of the other constitutive pole, there is a risk of a loss of being. This loss of being is to be counteracted by a life from the spirit of the transcendent creative power, which is immanently constitutive, by the awareness one's own ontological constitution.
Biological systems confront philosophy with a distinct form of normativity that resists both supernaturalist and projectivist accounts. The heart ought to pump blood, the immune system ought to recognize pathogens, yet neither evolutionary history nor organizational structure, taken alone, adequately explains where this normative force comes from. Selected-effects theory traces function to natural selection's historical record; organizational theory locates normativity in the self-maintaining causal structure of the living system. These two approaches have been treated as rivals. I argue that this rivalry is illusory. Normativity, I propose, is fundamentally relational: 'X ought to do Y' is always relative to the biological system as a whole, and normative judgments exhibit a triadic structure involving an object of evaluation, a normative standard, and a systemic perspective. Understood relationally, selected-effects and organizational theories capture complementary dimensions of the same phenomenon: the historical origin and the structural realization of functional facts. I further argue that normative judgments acquire substantive force only when a system's self-maintenance is fragile: when component failure is biophysically possible, potentially irreversible, and threatens the continued existence of the system. Biological functions carry normative force, I conclude, not because normativity is imported from outside nature or projected by observers, but because the precarious, self-maintaining character of living systems makes their continued existence something that is at stake in their own operation.
The article “The Role of the Vietnam Fatherland Front in Ho Chi Minh City in Building and Promoting Socialist Democracy through Participation in Party and State Building” takes a systematic approach that integrates theoretical analysis with practical insights. It aims to clarify the Front’s role in advancing socialist democracy through social supervision, criticism, and the promotion of citizens’ participatory rights. Two primary research methods are employed: (1) the analysis and synthesis of theoretical documents, Party resolutions, State policies, and reports from the Front; and (2) field surveys collecting feedback from officials, Party members, and local residents in Ho Chi Minh City. The study finds that the Front has played an active role in commenting on draft laws and Party Congress documents, organizing voter engagement sessions, and facilitating dialogue between the government and the people-thereby enhancing transparency and accountability. Nonetheless, the article highlights certain limitations, including inconsistent capacities for social criticism across Front levels, occasional inefficiencies in consolidating grassroots feedback, and slow response mechanisms from government authorities. To address these issues, the author recommends enhancing the political and civic engagement skills of Front personnel, strengthening coordination with Party and State institutions, and expanding the use of technology in supervision and criticism-thereby contributing to the continued promotion of socialist democracy in Ho Chi Minh City.
This paper deciphers the "divine consciousness" embedded in the Beijing Temple of Heaven—a Ming-Qing imperial sacrificial site for heaven worship—through the lens of Daoist alchemical "mandala" (坛城 Tancheng). As a physical manifestation of ancient Chinese cosmology and spiritual pursuit, the Temple is interpreted as a three-dimensional mandala encoding the stages of Daoist Internal Alchemy (内丹学 Neidan Xue): refining essence into vital breath (炼精化炁 Lianjing Huaqi), transforming breath into spirit (炼炁化神 Lianqi Huashen), and sublimating spirit to merge with the divine (炼神还虚 Lianshen Huanxu). Key architectural elements-such as the Hall of Prayer for Good Harvests (祈年殿 Qinian Dian) with its triple eaves (corresponding to the Lower, Middle, and Upper Elixir Fields 下/中/上丹田 Xia/Zhong/Shang Dantian), celestial blue tiles (symbolizing divine purity), and numerical symbolism (12 pillars for earthly cycles, 4 pillars for cosmic order)-are analyzed as symbolic vessels for consciousness ascension. The Temple’s layout (Circular Mound Altar, Imperial Vault of Heaven, Danbi Bridge) forms a nested cosmological model mirroring the human body as a microcosm, facilitating the integration of mortal and divine. Ultimately, the Temple of Heaven is revealed as a monumental "mandala writing" (坛城书写 Tancheng Shuxie), where architecture serves as both a ritual space and a catalyst for achieving the Daoist goal of "Heaven-Human Unity" (天人合一 Tianren Heyi).
Secret Da‘wa Ismaelite has continued its activity and expansion in the Muslim world and in the Islamic West (Andalus). The teaching of Ismailism provided a complete and coherent vision of God, the universe and the meaning of history. Principally, embodied general Islamic beliefs and ideas and chi‘ites. It also absorbed part of the Greek spiritual and intellectual heritage, which was strongly rejected by many conservative scholars and would undoubtedly become part of Islamic cultural civilization. The purpose of this article, entitled "The Influence of Ismaelism in the Thought of Ibn al-Ssīd", is an attempt to affirm and evaluate the existence of these Ismaili ideas in the treatise al-ḥadā’iq. The latter, influenced by the intellectual climate of Ismaelism, played a major role through its Gnostic and Platonic spirit. He dealt up to date in most of the philosophical questions such as the idea of emanation, the hierarchization of beings in the world and the theory of intellects etc. Thus, the idea of circles has occupied a very important place in kitāb al-ḥadā’iq. It was adopted by the majority of philosophers and Sufis and many others to facilitate the understanding of creation theory. It is among the most dominant ideas in his treatise al-ḥadāʻiq.
My study, intended as a comparative conceptual commentary, contrasts the visions of Charles Taylor and Carl Schmitt regarding the 18th-century, especially moral, revolution. I thus situate John Wesley's preaching and the beginning of the Methodist movement within that very social and cultural climate, albeit interpreted and experienced differently: thanks to the comparison between the two authors, I show how the Methodist movement of the eighteenth century does not represent only a sort of counterpoint to the Enlightenment, but rather is complementary to it. In short, Methodism contributes to defining the idea of progress as conceived in that century, while in the following ones the notion of technological-scientific and economic progress will tend to prevail. Furthermore, I focus on what Taylor, in his jargon, calls "common life" (commitment to work and family), initially valued, in particular, by the Protestant Reformation. I then observe, thanks also to two classic works on Methodism, that the very events arising from the Reformation, along with others, ultimately conferred renewed value on citizens' active political engagement, understood as constitutive of existence, not as something extraordinary or exceptional. The Methodist movement, in fact, already in the 18th and 19th centuries, was very attentive to issues of social justice and the living conditions of the last and the penultimate.
This paper explores the importance of the role of archaeological context in shaping the concept of value, with a focus on Phoenician trade, technology, and cultural identity. Drawing on the excavation of the Phoenician shipwreck at Bajo de la Campana, it demonstrates how contextual evidence transforms isolated artifacts into a coherent narrative of economic systems, technological innovation, and social practices. The recovery of amphorae, silver ingots, and other traded goods reveals the vast scale of Phoenician maritime networks and their reliance on silver as both a medium of exchange and a foundation of their economy. Central to this prosperity was the trade of Tyrian purple dye, a commodity whose rarity, technological complexity, and cultural exclusivity elevated it beyond material worth to a marker of status and identity. The analysis extends beyond economic value to examine how heritage objects embody identity, spirituality, artistry, and aesthetics, illustrating that material culture is a medium of meaning rather than a static possession. Without context, artifacts risk being stripped of their interpretive depth, reduced to mere commodities with diminished scholarly and cultural worth. By situating objects within their archaeological, historical, and symbolic frameworks, this study argues that context is the birthplace of value, transforming physical remnants into testimonies of human creativity, belief, and interconnectedness.
A research on the endogenous nature of the biopsychosocial model in engineering shows that, except for a period of time after the Second World War in the twentieth century, pointed out that those human actions identified as engineering actions have always been framed by history (time, chronological components), cultural issues (traditions, customs, beliefs, habits, future expectations, level of education, and marital status in the case of individuals), economic context, social aspects (family ties in the case of individuals, community relationships, religion, for example), affiliations, and political tendencies. An Analytical–synthetic method was used to collect and study institutional and theoretical documents. In addition, abduction as a mode of inference (Peirce’s method), since abductive conclusions provide the starting point for retroductive inferences. This rationale challenges engineering thinking and engineering education to educate engineers as more than artifact builders, but as world citizens, wide-view professional with abilities and capabilities to design situated technological objects according to a complex view of the present and future. In other words, to educate engineers in the biopsychosocial and cultural approach to develop not only to teach technical abilities, but to develop life-long capacities to transform and construct a sustainable world it is not only relevant for the twenty first century but it is inherent to the nature of engineering.
Purpose: This paper dives into consciousness as a kind of projection from this vast, unseen realm that's both everything and nothing, shaping how we humans experience the world. Methodology: The work blends bold speculation with grounded evidence from metaphysics and science. It pulls from ancient Buddhist scriptures, timeless philosophical stories like Plato's cave, and cutting-edge research in neuroscience (think studies on how we perceive things, Hoffman's idea of reality as a user interface, and the brain's ability to rewire itself). It also nods to quantum mechanics (like particles in superposition or the Orch-OR theory of consciousness) and hot new tech (CRISPR gene editing, brain-computer interfaces like Neuralink, and lab-grown mini-brains called cerebral organoids). Along the way, it weighs contrasting ideas—from hardcore materialists like Dennett to panpsychists like Chalmers—and sketches out wild possibilities for the next 50 to 500 years through a mix of disciplines. Findings: At its core, consciousness isn't passive—it's our brains actively projecting a fuzzy, underlying essence into the illusions of opposites, time, and solid objects that work just fine for everyday life. Tech could let us redesign neurons to "see" things like gravitational waves, magnetic fields, time loops, or extra dimensions. If you're a materialist, this means we're just crafting fancier illusions; if you're into panpsychism, it's about plugging into a shared cosmic awareness. Sure, there are pitfalls—like splintering our sense of self or getting too attached to these new experiences—but Buddhist ethics (non-violence through ahimsa, boundless compassion via karuṇā) can steer us toward sharing this power widely. Imagine kids in schools building their own conscious creations, echoing the Buddhist truths of no fixed self (anātman) and everything being deeply connected. Unique contribution to theory, practice and policy: Theoretically, it bridges śūnyatā with quantum-neural models, resolving the hard problem via a "kaleidoscope" metaphor. In practice, it empowers global Buddhist traditions for ethical consciousness engineering, enhancing empathy and insight. For policy, it advocates inclusive frameworks prioritizing non-harming and equity, positioning Buddhism as a mediator for techno-spiritual governance in diverse contexts.
Carl Schmitt and Jacques Derrida are rather distant authors. The first is an expression of continental Europe, the second is Franco-Algerian, nourished by Jewish culture. Yet, for example, both take the biblical lesson seriously. Schmitt moves through an articulated discourse, attentive to nuances, exceptions and particularities. Derrida is more inclined, with Nietzsche and, in some ways, with Marx and Freud, to reversals, assonances, paradox. The genesis of Derrida's thought and his work of deconstruction, however, particularly in the ethical field, owe something to Schmitt's conceptualizations. Ultimately, for example, it is precisely the rigid friend/enemy dichotomy, typical of the German jurist's concept of "political", that opens the way to the idea of sexual difference, thanks to the observation that the "friend" or the "enemy", in the feminine, is not mentioned. And the differences between the two authors with respect to the idea of eventuality, of possibility, with respect to "perhaps" and the event are interesting and suggestive. Derrida's is not an unproblematic praise of friendship, but rather a passionate analysis of the scenarios opened up even in the public sphere by that apparently entirely private feeling that is philía, together with "pure reciprocity and generosity without return", to quote Maurice Blanchot. A definition, linked to the Greek world, ever open, suggestive and ready to welcome others.
