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This research is an initial exploration into the foundational branches of philosophy (axiology, ontology, and epistemology) and their profound implications for the philosophy of language. Investigating the contemporary study of language, the research examines five dissertations to uncover the interplay of these three philosophical domains. The research addresses three key questions: the domains within the philosophy of language covered by the dissertations, the featured interconnection of axiology, ontology, and epistemology in these dissertations, and the development of these domains to bolster arguments. The objectives include discerning how researchers describe these domains in relation to language philosophy, exploring the possibility of discussing a single domain without engaging the others, and fostering an objective discussion of language philosophy within an academic context. The research's significance lies in contributing to a comprehensive understanding of language, its relationship with users and the world, and how the three philosophical domains sustain language existence. It aims to enrich the study of language philosophy for students, particularly those in English Applied Linguistics programs, by emphasizing the correlations between philosophy and language characteristics, acquisition, planning, and translation. The research employs a qualitative approach, analyzing dissertations from a philosophical perspective. Findings reveal that the interconnection of axiology, ontology, and epistemology is intricate, challenging the initial assumption of discussing them separately. Notably, the dissertations exhibit varied emphasis on the three domains. The study concludes with valuable insights into the philosophy of language, highlighting the pivotal role of language in shaping reality, conveying experiences, and expressing cultural influences. The dynamic nature of language and the reciprocal relationship between language and philosophy underscore the need for an open-minded approach and continual engagement in discussions surrounding language philosophy. The research recommends incorporating philosophy as a mandatory course in university curricula to nurture a holistic understanding of language and its philosophical underpinnings. [ABSTRACT FROM AUTHOR]

This paper reflects on the role of the Inter-agency Network for Education in Emergencies (INEE) by analysing and presenting a critique of its report '20 Years of INEE: Achievements and Challenges in Education in Emergencies'. Despite the strides achieved in highlighting the importance of education in humanitarian crises, we identify four critical points related to the ontology and epistemology of Education in Emergencies with a specific focus on refugee education: First, the oxymoron between short-term humanitarianism and future-oriented education, second, the purpose of education; third, the role of knowledge production within INEE as a primary agenda-setter; and fourth, how the INEE as firmly embedded in the humanitarian system reproduces unequal power dynamics. In conclusion and by using a decoloniality continuum (Abdelnour and Abu Moghli [2021]. "Researching Violent Contexts: A Call for Political Reflexivity." Organization. doi:) ranging from complicity to liberation, we offer different possibilities for INEE to address the four critical points and the potential for decolonising the field. [ABSTRACT FROM AUTHOR]

This paper aims to theorize the role of transdisciplinarity in politics. I do this by arguing for an ontological pluralism, using the ideas of Basarab Nicolescu, suggesting a political view can equate to a layer of reality. Nicolescu's thought indicates that we should think beyond and transcend the political spectrum- a political view is not just a view but an actual part of reality. Next, I use 'Mode 2' Science to suggest we should adopt a distributed epistemology which sees everyone as bearers of knowledge, I suggest that politics should take this into consideration. This fits with the pluralism indicated by Nicolescu. Furthermore, I suggest 'Mode 2' Science also says that institutions should be permeable- the difference between state, science and society should not be seen as solid. Institutions should also be seen as transitory in nature. Next, I argue Edgar Morin's complex thinking indicates how we should gather knowledge and how society should be governed. Particularly, it shows that governance should consist of teams, in which the state acts as a catalyst for bringing a wide group of people together. These 'teams' and the state can be activated or deactivated depending on the situation, therefore preventing an accumulation of power, while also allowing effective governance if required. Finally, I use complex network theory to characterize how the pertinent temporary configurations of relations would work and the factors that might affect them. Using network theory allows us to conceptualize these relations as dynamic, connected, vulnerable, clustered and yet also having a few figures (in this case the state) that can connect people. Following all of this, we come to a new pluralistic, egalitarian, transitory, but most of all transdisciplinary view of governance. [ABSTRACT FROM AUTHOR]

Within IR, scholars are starting to consider difference on the level of ontology rather than epistemology. Other worlds are introduced into IR's political pluriverse, however, these are often encountered in faraway places, thereby playing into the colonial narrative that ontological difference does not exist in the 'West'. This paper introduces another real from within the 'disenchanted North' that is shaped by contemplative activists: people using contemplation as a form of protest. An engagement with contemplative activism challenges our commonly held assumptions about what contemplation and social change are, thereby undermining the institutions of 'science' and 'religion' underlying the universe. It argues that the project of political ontology in IR should consist of two moves: drawing in other, in particular spiritual, realities into the political imaginations of IR and challenging the ontological assumptions underpinning concepts. Consequently, it suggests that the pluriverse in IR should be a methodological rather than an ontological commitment. [ABSTRACT FROM AUTHOR]

Within the heterodox economic literature on pluralism, attention has predominately focussed on epistemic and methodological levels. The response to the question of what ontological pluralism could mean, and its contribution to the debate, remains limited. This paper argues for greater attention to be given to ontological pluralism, not only because it enriches the existing discussions around pluralism in the heterodox literature but it also provides support for a plurality of epistemological standards and methodological approaches. The paper proposes an alternative definition of ontological pluralism based on the work of McDaniel and Turner. Both argue that ontological pluralism should be understood as saying that there are different ways to exist and that acceptance of the semantic characteristics of ontological questions and statements within different ontological discourses are essential in a proper definition. This paper details their definition and explores its consequences with an analysis of the Searle–Lawson dispute on social objects. [ABSTRACT FROM AUTHOR]

Background: Phenomenography emerged from pedagogy to examine the qualitatively different ways that individuals experience and perceive the same phenomenon. Despite its uniqueness, the uptake of phenomenography in nursing research is still limited. Potentially, this may be related to confusion regarding what the design is about, its philosophical underpinnings and how distinct it is from other qualitative designs. Objectives: To offer a better understanding of phenomenography by comparing it with other established qualitative research designs, examining its theoretical foundations, highlighting some studies that have employed the approach in nursing and offering methodological guidance to improve its uptake in nursing. Design: Discussion paper. Findings: Compared to the traditional qualitative designs employed in nursing, phenomenography has been utilized in fewer studies. The ontological, epistemological and methodological basis of phenomenography highlights it as a distinct design. The strength of phenomenography lies in its emphasis on understanding the collective variations between participants and presenting these holistically as an 'outcome space'. Discussion: Phenomenography is a distinct qualitative research approach that presents a unique opportunity for nursing to further its use. Issues regarding bracketing, the inclusion of phenomenography studies in qualitative meta‐synthesis and employing a hermeneutic approach to phenomenography are avenues for further work in nursing. Patient and Public Contribution: No patient or public contribution. [ABSTRACT FROM AUTHOR]

How did the exhibition in the Chinese pavilion at the 57th Venice Biennale entitled Continuum – Generation by Generation (buxi 不息) mobilize the concept of buxi, which translates literally as “endlessness” or “never ceasing”? What does it mean to conceive of art, the world, and oneself through the lens of buxi, as endlessly intrarelated? This paper delves into this question from a multi-pronged perspective. First, it explains the meaning of buxi and analyzes how the show engages with aesthetic, epistemological, social and political implications of art and the world conceived through a contemporary perspective on the concept of “endlessness”. Second, the paper explores how a reading of the show and the artworks – their adopted aesthetic strategies, media, techniques, and materialities – through the lens of buxi complicates the critical and aesthetic framework for contemporary art in the global context. Finally, the paper evaluates the engagement with buxi – and the respective alternative processual ontology and temporality of art and world – as a useful mode of decolonizing the discipline of art history, even as it emphasizes the importance of adopting a dynamic pluriversal approach that attends to the transcultural relations that shape and reshape the multiplicity of meanings of art in a global framework, its multiple and entangled critical and aesthetic discourses, and the complexity of power structures, and avoids obscuring significant contexts and experiences. [ABSTRACT FROM AUTHOR]

Deuteronomy 23:3, says: "No ... Moabite may enter the assembly of the Lord". This verse is motivated by a discriminatory tendency embedded in the ontology of the Deuteronomist. Interestingly, Deuteronomy 23:3 was used by Ezra-Nehemiah to discriminate against the "Moabites" during the Second Temple. Such ontology is countered by the author of Ruth in the narrative of Ruth during the Second Temple. This demonstrates an ontological "war" within the Bible itself. The primary contestation lies in whether God is exclusive or inclusive. This development necessitates a hermeneutics of suspicion. In the course of history, the "theology" of Deuteronomy has been used to grossly violate the human dignity of many God-fearing African people and many other people of the South for colonial purposes. To exacerbate the situation, there were persistent attempts from some quarters to universalise such a discriminatory biblical perspective. This would feed into the centre–periphery arrangement, with the centre feeding the periphery with such hermeneutics. For this reason, African scholars are implored to be very vigilant against ardent pressures put on the biblical texts by ontological, epistemological, and contextual biases of interpretations. Accordingly, Andrew Mbuvi identifies African Biblical Hermeneutics perfectly when he says it seeks to undo "the very construct of the 'centre-periphery' binary by allowing the possibility of multiple centres"). Kenneth Ngwa, thus, rightly asserts that African Biblical Hermeneutics considers African epistemologies and conditions "to be invaluable and legitimate contexts and resources in biblical interpretation"), drinking from our own wells). In consequence, this paper intends to set a dialogue between Deuteronomy 23:3 and Ruth 4:18–22. This paper aims to examine the understanding of God behind these verses. This paper will then compare the two theologies with the African philosophical concept of God. Harnessing the African concept of Ubuntu, this paper will de-ideologise the two texts and thus will provide a recommendation concerning the two texts. [ABSTRACT FROM AUTHOR]

Therapeutic Jurisprudence is a legal philosophy concerned with the human effects of the law. Its scholarly work promotes greater interaction between law and the social sciences to draw attention to the therapeutic and/or anti-therapeutic side-effects of law. Despite significant headway having been made in therapeutic jurisprudence scholarship during its relatively short lifespan, there remain gaps in theory, not least, in terms of the ontological and epistemological commitments that underpin and drive its research, as well as how its methodology resonates with those from its predecessor schools: legal realism and sociological jurisprudence. This essay will respond to these gaps and, in doing so, will also acknowledge some of the key similarities and differences in the methodological underpinnings of the claims from legal realism and sociological jurisprudence (as well as legal positivism and formalism). [ABSTRACT FROM AUTHOR]

Educational psychology remains constricted by Westernised science's universalising views. The teaching about emotions and their expression is a critical element at the core of educational psychology, but the underpinning ontology and theories appear to be largely unexamined. The importance of educational psychology was highlighted by the Covid-19 pandemic, and with wellbeing initiatives accumulating, now, more than ever before, educational psychology research and practice in Aotearoa New Zealand must be called to account. Most existing programmes derive from anthropological, psychological and observation-based approaches, unquestioningly proposing that we all feel emotions because of, or in response to, certain occurrences in our lives. Dare we question this 'given' through a decolonising or cross-cultural lens? Māori values, holistic concepts and the diverse ways of knowing and being with emotion need to be considered as Aotearoa New Zealand looks beyond the dominant discourse of current SEL. In classrooms every day, practitioners discern how to discuss and respond to emotions, their own and those of the students in their care. This article invites educators to critique their own understandings of emotions and considers ways to challenge educational psychology and the practice of teaching about emotions to acknowledge the culturally diverse classroom contexts of Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

The study of digital disconnection – the voluntary non-use of digital media – is a growing research domain characterized by increasingly pluralistic approaches. To map this diverse terrain, we offer an analytical heuristic: a continuum of approaches to digital disconnection. This tool proposes one primary dimension – viewing digital disconnection as individually functional to socially meaningful (ontology) – and two secondary, concomitant dimensions – holding post-positive to interpretivist perspectives on knowledge generation (epistemology) as well as applying quantitative to qualitative methods (methodology). We offer examples of scholarship along the continuum and advocate for the complementarity of different approaches. Although the continuum is not a universal framework, it provides a tool for scholars to review the domain and for digital disconnection researchers specifically to locate themselves on and build bridges across the continuum. We hope that this continuum supports and expands the pluralistic nature of digital disconnection scholarship into the future. [ABSTRACT FROM AUTHOR]

It is common to encourage people to envision life as a process of fulfilling their potential. But what exactly does this mean? Traditionally, this question has been addressed by way of 'complementarity'; dividing the human into biological and cultural components. Fulfilment is placed on the side of the cultural; an acquisition of encoded secondary information transmitted from predecessors that represents what it means 'to know'. Potential has been defined from the biological, as a suite of innate capacities localised to the mind and body, passed on through a mechanism of genetic inheritance. Founded upon a metaphor of inter-generational transmission, this perspective leads to a conceptualisation of life as a progressive closure, 'filling up' the biologically innate with the culturally acquired. However, despite its prominence, this static view leads to a troubling question: with one's potential fulfilled, where is one to go next? In this theoretical commentary, we offer an alternate, dynamical account of potential and fulfilment by leaning on Ingold's notion of wayfaring. From this perspective, life is not a process of being 'filled up' with secondary information, but of responsively 'opening up'; corresponding with varied experiences cast forward by others, as they to ours, situated within a continually unfolding field of relations. Ontologically, this view is of 'us', not as beings, but becomings, finding our way along generative paths inhabited alongside others. Knowledge is not transmitted inter-generationally, but is grown by primarily experiencing the coming-into-being of things we enter into correspondence with. Initiated through a prologue, these ideas are exemplified in sharing our storied journey as sport scientists in-becoming, following not objects of convention, but corresponding with things of curiosity. [ABSTRACT FROM AUTHOR]

There has been much debate in recent years about how open research practices, which have been promoted in efforts to improve research robustness, may (not) be appropriate for qualitative methodologies, particularly in educational research. Among these is a concern for replication efforts. Makel et al. (2022) make the case that "replication is relevant to qualitative research". The authors argue that concerns surrounding the transferability, intentionality, and transparency of qualitative research may be eased, or responded to, by replication studies. Here, I argue that there are three fundamental questions that need unpacking before declarative claims can be made about the relevance of replication to qualitative research. This includes critical questioning of what we mean by: replication, qualitative research, and rigour. I address each of these issues and encourage a more nuanced appraisal of how replication may, or may not, be epistemologically, ontologically, or methodologically compatible with the goals of qualitative research. [ABSTRACT FROM AUTHOR]

This article critically reflects on the research portfolio by the ecological economist Clive Spash who has helped pinpoint specific and systemic blindspots in a political-economic system that prioritises myopic development trajectories divorced from ecological reality. Drawing on his published work and collaborations it seeks to make sense of the slow, or absent, progress in averting global warming and ecological destruction. Three strands of key concern and influence are identified and discussed with reference to their orientation and explicit expression regarding Ontology, Epistemology and Axiology. Some complementary points about indeterminacy and holism are presented to further strengthen the arguments for a transition towards a social-ecological economic system that puts values and principles back into focus. While Clive Spash's work has made a strong case within the economic community and appealing to ecology professionals, the value-myopia or value-vacuum has to be tackled across all disciplines, politics and society for a meaningful and urgently required transformation in decision making. Hence, the article finishes with some suggestions for the (higher) education system, and highlights the importance of simplicity and sufficiency, as well as strong sustainability-driven citizen and community action as necessary catalysts of change in this social-ecological transformation. [ABSTRACT FROM AUTHOR]

This article proposes a sketch of a new theory of wisdom based on the tree of philosophy (TOP) model. It is argued that philosophy—love of wisdom—has developed branches over the millennia that reflect the different aspects of thought and action that need to be considered in a comprehensive theory of wisdom. Although there is not a full consensus on what these branches are, the TOP usually has as branches, at minimum, metaphysics—including epistemology and ontology—and ethics, logic, aesthetics, hermeneutics, and axiology. Each of these branches is considered, and its implications for a philosophically based theory of wisdom are considered. Whereas some other theories of wisdom attempt to synthesize recent psychological attempts to understand wisdom, the TOP theory attempts to synthesize the contribution of millennia of philosophical inquiry. [ABSTRACT FROM AUTHOR]