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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]

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]

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]

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]

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]

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]

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]