The nature of something is that which constitutes it most inwardly, determining and limiting it, while setting it into motion as a subject capable of performing activities and receiving actions. This nature defines a unity in the individual and realizes some totality. This unity also specifies the individual, determining it. Nature must therefore consist of (since it is not a collection of randomly interacting parts) a meaningful structure for the individual. In the natural order such structure is also material, which does not mean that, in its totality, the structure is integrally sensible. This paper explores the composition of esse in Edith Stein and Cornelio Fabro, articulating their metaphysical foundations within the classical hylomorphic structure, and establishing its relation to Bernard d'Espagnat's concept of Veiled Reality. It examines the transcendental and predicamental compositions of being and essence, arguing that these offer a coherent metaphysical framework capable of uniting philosophical ontology and modern physics by means of the hylomorphic structure. Some effort is also made from a mathematical point of view to outline in very general terms how both compositions, transcendental and predicamental, might be represented.
In this study, we will seek to justify how Karl Marx's benign concern in promoting a humanism that values the concrete, existential and historical person turns into a malignant factor of dehumanization. The reduction of reality to the material dimension, nullifying the metaphysical aspiration of the human being, imposes an ideal of social organization without the horizon of infinite freedom and the hope of plenitude. The immanentization of traditional eschatological values establishes the utopian ideal of a just historical society, transforming the hope of an esctological spiritual paradise into the political effort for an earthly paradise that has as its measure, not divine mercy, but the demonic law of totalitarian absolutism. All means begin to justify the end of a communist order established by an abstract idea that does not meet the metaphysical integrality of the human person.
The status of nature, defined by the dialectical relationship it establishes with the human element, plays a crucial role in Albert Camus's works, serving as a central axis for understanding his philosophy. Building on this premise, our study analyzes the evolution of this status by identifying three fundamental phases interconnected with his intellectual and biographical trajectory: (1) the youthful period, characterized by a nature of boundless love, exuberance, and seduction, where the Mediterranean world emerges as a source of ecstasy and plenitude; (2) the period of the absurd, marked by a primitive nature that rejects human logic, opposing with dense irrationality the nostalgia for unity and revealing the ontological fracture between humans and the world; and (3) the period of revolt, in which nature re-emerges as a critical counterpoint to history, providing an ethical foundation for the values of measure and beauty. Through a chrono-thematic approach, we explore natural imagery throughout Camus's works while intertwining it with his lived experience. We aim to reveal the profound coherence of Camusian thought, where the natural world operates simultaneously as a mirror of human contradiction and a horizon of potential reconciliation.
The icon, as a mediator between humanity and the transcendent, occupies a unique position at the crossroads of metaphysics, aesthetics, and cultural memory. Its symbolic language-particularly the semiotics of color-offers a framework through which spiritual truths are made visible and embodied in material form. This article explores the ethical significance of icons within the paradigm of sustainable development, where sacred symbolism intersects with ecological responsibility, cultural resilience, and the search for harmonious coexistence. Alongside theoretical reflection, the study also includes an empirical exploration conducted among young people, emphasizing how contemporary perceptions of icons continue to shape values essential for sustainable futures. In this sense, the icon emerges not only as a theological and aesthetic artifact, but also as a dynamic resource for rethinking humanitys ethical orientation in an age of global transformation
Artificial intelligence (AI) systems now match or surpass human performance across an expanding set of cognitive tasks, prompting a reassessment of longstanding assumptions about consciousness and moral status. This article interrogates the opposition between anthropocentrism, which treats rational agency and first-person phenomenality as uniquely human, and machine thinking, which frames cognition as a substrate-independent computational process. Using conceptual, comparative, and critical methods, and following PRISMA-style screening and thematic coding, we analysed 89 journal articles indexed in Scopus and Web of Science, alongside canonical texts by Descartes, Kant, Turing, Searle, and Dennett. Three patterns emerge. First, contemporary large-language models reinforce anthropocentric intuitions by mimicking phenomenality. Second, formal arguments for machine consciousness increasingly draw on predictive-processing, Global Workspace, and Integrated Information accounts to challenge species boundaries via substrate-neutral criteria. Third, hybrid ethical frameworks combining anthropocentric precaution with machine-oriented functional indicators offer the most coherent route for science and policy. Focusing on Ukraine, a rapidly growing AI hub, we demonstrated how this hybrid approach can inform national strategies that align with the EU AI Act while respecting local narratives of human dignity and security needs. The study clarifies conceptual gaps in current debates and outlines a philosophically grounded roadmap for inclusive, risk-sensitive AI governance. From the standpoint of the methodology of meta-anthropology of AI, it is shown that in the future a human will be able to communicate with AI not simply as a device that he owns, but as a subject, an other, who has his own existence and the right to freedom.
This article seeks to bring together the studies of anthropologist Claude L & eacute;vi-Strauss, in his work "Structural Anthropology II,"especially the discussion presented in the chapter "The Sex of the Stars,"with the notion of family resemblances proposed by philosopher Ludwig Wittgenstein, in his work "Philosophical Investigations."L & eacute;vi-Strauss analyzes how different cultures represent and refer to the Sun and the Moon, exploring the relationships between language, myths, and social structures, highlighting both common patterns and cultural particularities in the way these celestial bodies are conceived and experienced. Meanwhile, Wittgenstein proposes the notion of family resemblances as a network of similarities that connect individuals within any given set. Concepts generally have vague delimitations, obscure boundaries, and are "blurred."However, such imprecision does not prevent these concepts from being useful or functional in everyday language use. This Wittgensteinian conception can be taken as a useful approach to analyze the diversity of representations of celestial bodies in different cultures, as well as to clarify the complexities of languages and their varied uses. Both authors emphasize the importance of considering the specific contexts in which representations occur and how the connections and resemblances between them can be observed in a flexible and dynamic manner.
The work of Aim & eacute; C & eacute;saire and Frantz Fanon is one of the pillars of postcolonial or decolonial studies. This article presents a critical hermeneutic reading from the perspective of Paul Ricoeur of the main texts of both authors with the aim of highlighting strong ideas of their thought that allow us to generate a political project of emancipation of the working class and overcoming of capitalist modernity. The thesis that we are going to defend is that Frantz Fanon and Aim & eacute; C & eacute;saire go beyond the critique of the colonial system and propose a universal political and social project of emancipation of all kinds of oppressed people. It is observed how the political proposals of both authors interrelate and complement each other in order to generate a programme proposal at the national level that seeks the emancipation of the disinherited of the earth.
This study examines how the way humans confront death, one of the fundamental questions of existence, has been transformed in the digital age from a philosophical perspective. The principles of memento mori (remember death) and amor fati (love your fate) found in ancient Stoic philosophy argue that death is an element that gives meaning to life; however, technological advances today, particularly transhumanist and posthumanist approaches, view death as a problem to be overcome technically. In this context, the quest for digital immortality, combined with the desire to transcend biological limitations, is producing radical solutions in areas such as consciousness transfer, artificial intelligence, and neurotechnology. The study examines how modern humanity's perception of death has changed, particularly through digital immortality practices such as the BLUE-PRINT movement, and evaluates the tension between ancient philosophical approaches and contemporary technological utopias. As concepts such as the meaning of being human, ethical boundaries, time, and destiny are re-examined in this new context, the study also opens up a discussion on the possibilities and limitations of confronting death in the digital age.
This study analyzes the logical structure of paradoxes and their impact on philosophical thought. Paradoxes are defined as statements derived from seemingly valid premises that can lead to contradictory conclusions through logical inference. They occupy a significant place in philosophical and scientific inquiry, prompting individuals to question logic, causality, and the boundaries of knowledge. This study classifies paradoxes into six categories: logical, semantic, physical, mathematical, statistical, and philosophical, and examines their nature, types, and potential resolutions. Approaches to resolving paradoxes are presented through linguistic, logical, and conceptual analyses. This study shows that paradoxes challenge intellectual boundaries, foster critical thinking, prompt the questioning of assumptions, and enhance logical reasoning skills. Due to its analysis-based approach, multifaceted structure, and inclusion of current interpretations, this study makes an original contribution to the literature on paradoxes both theoretically and methodologically.
This article aims to present the concept of corporeality based on the contributions of philosophers Maurice Merleau-Ponty in the work Phenomenology of Perception, and Edith Stein in the works On the Problem of Empathy and Structure of the Human Person. In a dialogue between the respective authors, we seek to present the concepts of own body/living body and body as an animal in order to understand the body from a phenomenological perspective. This study contributed to the understanding of human dignity as well as the relationship between body and soul as constituents of man's personal being.
The Yin-Yang ((sic)(sic)) Thought is the basic philosophical foundation in the Eastern cosmology, especially in the Taoist system of thought. According to Taoism, the Tao is the supreme entity (the supreme ultimate), from which yin and yang are born as two opposing forces, operating and transforming to create all things. This thought does not stop at the field of philosophical theory but also deeply permeates many aspects of Vietnamese cultural life, especially in ancestor worship. This article focuses on analyzing the relationship between the Yin-Yang ((sic) (sic)) doctrine in Taoism and the cultural and ritual manifestations in ancestor worship of the Vietnamese. Through the survey of worship spaces, death anniversary rituals, the arrangement of offerings, and worship symbols, the article shows that the Yin-Yang ((sic)(sic)) structure is not only a symbol but also a principle for organizing spiritual, moral, and social life. This ideology contributes to the formation of a harmonious, cyclical, and continuous worldview between humans, ancestors, and the universe. With an interdisciplinary approach combining philosophy, cultural anthropology, and folk ritual research, the article provides a systematic and updated view of the role of Yin-Yang ((sic)(sic)) theory in preserving and adapting traditional Vietnamese culture in the modern context.
This paper reexamines John Stuart Mill's philosophy of freedom as articulated in On Liberty, focusing on his enduring attempt to reconcile individual autonomy with the moral and legal boundaries of social order. Through a textual and comparative analysis, the study investigates how Mill's harm principle-that liberty extends only until it causes harm to others-defines the ethical limits of state and social authority. The research situates Mill's liberal thought within nineteenth-century political philosophy while assessing its contemporary relevance to debates on human rights, moral pluralism, and democratic responsibility. Findings reveal that Mill's defense of freedom of thought, speech, and individuality remains central to modern discussions of civil liberty, yet his model underestimates structural inequalities and collective constraints that shape real freedom. By integrating philosophical, historical, and political perspectives, this study contributes to a deeper understanding of liberty as both a right and a moral condition for human development. It concludes that Mill's liberal ideal-though historically limited-continues to serve as a critical foundation for evaluating the ethical balance between personal autonomy and the collective good in modern democratic societies.
As the basis for metaphysical explanations, microphysical properties are generally seen as fundamental properties. In this context, we rarely doubt that the microphysical properties used to determine resemblance among objects or to distinguish them from others operate at a different level than macrophysical properties. This article addresses several inclusive and pluralistic perspectives developed in response to reductionist explanations that prioritize microphysical properties. The first of these is the view known as microphysical manyism, which implies that when considering levels of properties, they should not be evaluated independently of the physical foundations of objects. The second inclusive perspective, pragmatic pluralism, insists on an explanatory framework consistent with the intuitiveness of causal and mereological explanations. Both perspectives are important because they challenge the privileged status of microphysical reductionism. To examine this debate, the article explores approaches that explain some details by drawing on resemblance nominalism and trope theory, while also analyzing the justifications behind perspectives that equate natural properties with sparse properties.
In this text, we argue that the consolidation of a universalist and pluralist democracy structured as a rule of law requires overcoming the still-strong populist legacy, founded on the positioning of ideology as the founding and driving force behind the theoretical-partisan self-understanding, the political field, and even the political adversaries themselves. Ideology, driven to absolutization by populist positions, results in the self-subsistence, self-sufficiency, autonomy, and endogeny of these positions, which become directly associated with the universal, rejecting any meta-normative basis of the political field and, therefore, denying political difference, critique, and reflexivity from both outside and within. Thus, a mature democracy rejects any idea of social transformation based on the political dualism-manichaeism inherent in populist positions, which views and affirms political difference and the contradictions inherent in them as absolute evils that must be eradicated. Differences, as a condition for democracy, require self-moderation, recognition, reciprocity, dialogue, renunciations and consensus, something that political populism avoids at all costs, because it cannot coexist with these same differences and their contradictions, that is, with alternatives, with critical thinking, with interaction, with political subject acting as citizens.
The Platonic doctrine of anamnesis recollection stands at the intersection of epistemology and myth. Originating in the Meno as a response to the paradox of inquiry and further developed in the Phaedo and Phaedrus, anamnesis asserts that learning is the recollection of knowledge possessed by the soul prior to birth. This paper examines anamnesis in its philosophical and symbolic dimensions, arguing that it functions simultaneously as an epistemic method and as a salvific act embedded in a mythic anthropology. R. E. Allen (1959) and Norman Gulley (1954) illuminate its role as a dialectical criterion for converting doxa into episteme. Dominic Scott's (1987) distinction between a "Kantian" and a "Demaratus" model reveals divergent accounts of the relation between innate cognition and philosophical attainment. Mircea Eliade's (1963) cross-cultural study of "mythologies of memory and forgetting" situates Plato's theory within a broader symbolic matrix that includes both Indian yoga traditions and Greek religious imagery. The analysis suggests that anamnesis resists reduction to either rationalist epistemology or religious myth, instead operating as a boundary concept that links intellectual recollection to the restoration of the soul's true nature. In remembering truth, the knower also reconstitutes the self.
The article reveals the history of the polemic of the Eastern and Western Church concerning the liturgical practice of using unleavened bread ("azymes") in the sacrament of the Eucharist. In order to explain the advanced the opinions that the Catholic Church allows the use of leavened bread by Orthodox Christians due to its symbolic meaning, a short excursus into the history of the unleavened bread controversy was made. This dispute began during the time of Patriarch Michael Cerularius and preceded the appearance of the "Great Schism". Each of the parties for many centuries defended the rightness of only its liturgical tradition. The publication deals with the content of the first polemical works of the Greeks against the Latins and their response. In particular, the details of the controversy are revealed and the biblical foundation of the Eucharistic practice is given of Leo of Ohrid ("De azymis et sabbatis"), Niketas Stethatos ("Libellus contra latinos") and Cardinal of the Roman Church Humbertus ("Adversus Graecorum calumnias", "Responsio sive contradictio in eumdem libellum").
This article re-examines contemporary martial-patriotic education in Ukraine through the lens of Aristotle's virtue ethics. Drawing on Nicomachean Ethics II-V, we argue that systematic training in courage (andreia) and practical wisdom (phron & emacr;sis) can foster a resilient civic identity capable of withstanding wartime disruption. After sketching the historical emergence of martial-patriotic syllabi since 2014, we build an Aristotelian framework that treats virtue as a cultivated "second nature" acquired through habituated action and guided reflection. A qualitative content analysis of national curricula (2015-2024) and ten exemplar school programmes reveals that effective initiatives balance physical drill with deliberative exercises-debates, ethical simulations, community service-thereby uniting bodily disposition and rational choice. We show that programmes lacking the phron & emacr;sis component risk sliding into mere technocratic discipline, whereas those integrating judgment-oriented practices promote students' capacity to identify the "mean" between blind aggression and passive compliance. Finally, we propose design principles for educators: (1) embed iterative moral evaluation in training cycles; (2) link martial scenarios to civic responsibilities; (3) assess growth via dispositional rather than purely performance metrics. By restoring Aristotle's holistic concept of virtue to martial-patriotic education, the study offers a philosophically grounded strategy for strengthening democratic resilience in Ukraine's secondary schools.
The research prerequisites are predicated on the actualization of the Freudian paradigm within contemporary humanities scholarship and the growing interest in the digital hermeneutics of literature. The purpose of this study is to evaluate the impact of Freudian philosophy on the artistic portrayal of loneliness in English modernist literature, while considering the methodologies of digital humanities. The investigation employed a mixed-methods approach, encompassing thematic analysis, content analysis, tf-idf calculations, lexemes clustering, and correlation analysis. Statistical processing was conducted within the RStudio environment (version 4.3.1). The selection comprised six seminal novels: "Mrs. Dalloway", "To the Lighthouse", "The Waves", "Ulysses", "A Portrait of the Artist as a Young Man", and "The Sound and the Fury". The highest total frequency of Freudian terminology was recorded in "Ulysses" (76 instances), while the lowest was noted in "To the Lighthouse" (46). Markers of loneliness were most prevalently identified in "Ulysses" (38) and "The Sound and the Fury" (35). The tf-idf analysis illuminated the localized significance of the lexemes "ego contingent upon the respective texts. Correlation analysis substantiated the presence of a stable positive correlation between Freudian terminology and loneliness markers (r = 0.74). The study unveiled the systemic presence of psychoanalytic structures within the narrative framing ofloneliness in English-speaking modernism. Freudian concepts operate as semantic cells that encapsulate the internal states of characters. Further research could delve into a broader corpus of 20th-century English-language literature and apply multimodal models to elucidate uncover unconscious structures.
This article examines Martin Bernal's Black Athena project and its challenge to the traditional "Aryan Model" of Greek origins. Bernal posits that Afro-Asiatic (Egyptian and Levantine) influences played a foundational role in the development of Greek language, mythology, and philosophy. Drawing on linguistic, archaeological, and mythological evidence, Bernal argues that modern classical studies have been shaped by Eurocentric, colonial ideologies that deliberately erased non-European contributions to Greek civilization. This study assesses the core arguments of Black Athena, the major criticisms from the fields of philology, history, and archaeology, and the broader ideological and methodological implications for historiography and postcolonial scholarship.
This study examines, through a philosophical lens, the two fundamental poles shaping the existential dialogue underlying language: "I" (the speaker) and "You" (the addressee). Firstly, it interrogates the position of the "I" as the constitutive subject of language; it addresses how the static conception of traditional grammar, which situates this subject as the immutable center of grammatical structure, has undergone transformation in modern linguistic inquiry through the discovery of its contextual, variable, and performative nature. Secondly, it traces the trajectory of the "You" within linguistic thought; the evolution of the "You" from a passive receiver into an indispensable agent of dialogue, where meaning is negotiated, and into the ontological condition of linguistic action, is elucidated both in structural analyses and within the depths of the communicative context. The study aims to evaluate the transformation in our understanding of language's structure and usage brought about by these two elements, signifying the philosophical insight that language is not merely a system of forms, but rather an intersubjective practice of existence and meaning-making.
