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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]

At this moment, humanity is confronting several global metacrises that demand a new image of science to deal with the complex problems associated with these crises. In addition to natural sciences and humanities, social sciences can become an equally efficient resource for use in this transformation if they succeed in constructing new frameworks congruent with the new reality. The purpose of this theoretical paper in the discourse of philosophy of science is to discern the features of the social sciences within a new paradigm of metamodernism. For the first time, the authors elaborate on the new principles of metamodernist philosophy and apply them to the ontology, epistemology, axiology, and methodology of the social sciences. The set of six transversal principles comprises the ontological principle of paradoxical simultaneity, caused by oscillation, epistemological principles of paradoxical understanding of truth and grand narratives, as well as metaxis-based thinking and dia/polylogue, axiological negotiation between rhizomatic and hierarchical social relations and values, and methodological pluralism. The last principle showcases the coexistence and interlinkage of previous stages of metamodernism. The application of these principles to the social sciences was designed from the perspectives of a specific discipline, inter/transdisciplinarity, and instrumental level of social practice. The paper concludes with a discussion of additional avenues for the development of metamodernism in the social sciences. [ABSTRACT FROM AUTHOR]

I define information from a philosophical perspective as a category that indicates the presence of indirect existence, which is a self-display by material entities (with direct existence) of the status and trajectory of that existence. In this paper, based in part on articles published only in Chinese over the last 30 years, information is shown to include three basic forms: In-itself, for-itself and regenerated information, which is constituted by the first two. Information in these three basic forms establishes the essence of information which is further developed in a fourth form--social information. Information is further characterized by the qualities of its three different grades, corresponding to these forms: The quality of first-grade information demonstrates direct objective existence and indirect objective existence; the quality of second-grade information demonstrates multiple levels of direct objective and indirect objective existence; the quality of third-grade information is that of the subjective relationships in human understanding that are encoded as information. The grounding of information in the ontological structure of the world gives it a central role in the approach to knowledge, constituting a new and necessary critique of the classical separation of the academic disciplines and the bases of modern philosophy. [ABSTRACT FROM AUTHOR]

The amount of information available to archaeologists has grown dramatically during the last ten years. The rapid acquisition of observational data and creation of digital data has played a significant role in this "information explosion". In this paper, we propose new methods for knowledge creation in studies of movement, designed for the present data-rich research context. Using three case studies, we analyze how researchers have identified, conceptualized, and linked the material traces describing various movement processes in a given region. Then, we explain how we construct ontologies that enable us to explicitly relate material elements, identified in the observed landscape, to the knowledge or theory that explains their role and relationships within the movement process. Combining formal pathway systems and informal movement systems through these three case studies, we argue that these systems are not hierarchically integrated, but rather intertwined. We introduce a new heuristic tool, the "track graph", to record observed material features in a neutral form which can be employed to reconstruct the trajectories of journeys which follow different movement logics. Finally, we illustrate how the breakdown of implicit conceptual references into explicit, logical chains of reasoning, describing basic entities and their relationships, allows the use of these constituent elements to reconstruct, analyze, and compare movement practices from the bottom up. [ABSTRACT FROM AUTHOR]

The design of business models is of decisive importance and as such it has been a major research theme in service and particularly electronic markets. Today, different definitions of the term and ideas of core constructs of business models exist. In this paper we present a unified vocabulary for business models that builds upon the elementary perception of three existing, yet very dissimilar ontologies for modeling the essence of a business. The resulting unified business model vocabulary not only condenses existing knowledge, but also tries to concatenate and (thematically) group the identified constructs into domain, enterprise, and value concepts. The resulting vocabulary helps business model designers in shaping the basic notions of their businesses. [ABSTRACT FROM AUTHOR]

Van Gordon et al. outline the classification of their Ontological Addiction Theory (OAT), including its aetiology and treatment. In this review article I will from an appreciative perspective question some of its fundamental assumptions by presenting an alternative view on the ontology of 'the person', as distinct from its presently assumed conventional conflation with a contracted separate egoic self. I will propose this view as structurally and ethically significant for the 'embodied' experience of a reconstructed "dynamic and non-dual self", as cultivated in their treatment. Rather than this reconstructed self simply being socially desirable for functional purposes, I will underscore the meaning-generative case for ontological status, in the absence of which, a pervasive 'sense of lack' is evident, with all attendant individual, psychological, social, ecological and ethical implications. This article brings a developmental psychology perspective to bear in appreciating 'personhood' as an emergent, progressively realised and is thus similarly aligned with the intent of OAT in overcoming egoic addictive suffering. This mapping of the territory however populates a blind spot in OAT's diagnosis by affirming unique personhood, a quality of 'integrative presence', meaningfully understood as a psycho-spiritual ontological reality. It offers, as with OAT's stated intent, the merit of avoiding attendant mental health and developmental pitfalls, which can beset what we may discern as an implicit transcendental reductionist assumption operative in OAT, where 'the many' are reduced to 'the One' and there are, it is assumed, no real many. This framing is resonant with the lived experience of healthy 'individuation', a process distinct from the problematic phenomenon of 'individualism', evidenced by the empirical data on post-conventional human development, which potentially provides diagnostic markers for any optimal treatment discernment. It is also attuned to what many recognise as a contemporary Fourth Turning in Buddhism, in its conscious evolutionary recognition of the emergence in non-dual states of a 'unique personal perspective', and/or a relative individuation within the whole. This differentiation has formerly been interpreted through an 'impersonal' lens as an egoic holdover, and potentially inhibits ethical action in the world, as distinct from the ethical import and potential fruits stemming from the ontological affirmation of the person. [ABSTRACT FROM AUTHOR]