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.
