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There is growing interest in understanding how sexual arousal unfolds between partners, and how this may change over the course of a relationship and in the face of sexual distress. To capture the variable, dynamic, and dyadic nature of sexual responding, this paper introduces the concept of sexual synchrony, defined as the temporal, reciprocal, and coordinated interchange between partners' subjective and genital sexual arousal. Sexual synchrony is a key mechanism for understanding how partners experience and adapt their sexual arousal responses as they evolve over time. Its relevance lies in examining the mechanisms that may disrupt and facilitate synchrony and exploring how it may contribute to sexual well-being by enabling partners to mutually regulate their sexual arousal within and across sexual interactions. The paper also discusses how sexual synchrony may evolve throughout relationship development and its potential role in sexual problems, offering valuable insights into improving sexual relationships. Suggestions are provided for future research, together with a discussion of the methodological and statistical issues involved when examining sexual dynamics. Understanding how partners jointly regulate their sexual responses allows the development of dyadic models of sexual arousal which will inform treatments for improving couples' (sexual) well-being. The study of sexual synchrony also exemplifies the importance of translational research that is relevant across disciplinary borders. [ABSTRACT FROM AUTHOR]

Since its inception, the intricate mathematical formalism of quantum mechanics has empowered physicists to describe and predict specific physical events known as quantum processes. However, this success in probabilistic predictions has been accompanied by a profound challenge in the ontological interpretation of the theory. This interpretative complexity stems from two key aspects. Firstly, quantum mechanics is a fundamental theory that, so far, is not derivable from any more basic scientific theory. Secondly, it delves into a realm of invisible phenomena that often contradicts our intuitive and commonsensical notions of matter and causality. Despite its notorious difficulties of interpretation, the most widely accepted set of views of quantum phenomena has been known as the Copenhagen interpretation since the beginning of quantum mechanics. According to these views, the correct ontological interpretation of quantum mechanics is incompatible with ontological realism in general and with philosophical materialism in particular. Anti-realist and anti-materialist interpretations of quantum matter have survived until today. This paper discusses these perspectives, arguing that materialistic interpretations of quantum mechanics are compatible with its mathematical formalism, while anti-realist and anti-materialist views are based on wrong philosophical assumptions. However, although physicalism provides a better explanation for quantum phenomena than idealism, its downward reductionism prevents it from accounting for more complex forms of matter, such as biological or sociocultural systems. Thus, the paper argues that neither physicalism nor idealism can explain the universe. I propose then a non-reductionistic form of materialism called inclusive materialism. The conclusion is that the acknowledgment of the qualitative irreducibility of ontological emergent levels above the purely physical one does not deny philosophical materialism but enriches it. [ABSTRACT FROM AUTHOR]

This article engages in a dialogue between the African philosophy of Ubuntu (humanity bound up in the other) and the Korean philosophy of Samae (love bound up in the other) to advocate for the emergence of a philosophy of agapeic humanism. Some structures (laws, standards, conventions, protocol and institutions), ideologies, ethics and socio‐cultural practices of indigenous African communities have particularistic, exclusive, egocentric and discriminatory strains that are in contradiction to communalism and its principles upon which the traditional African world‐view is claimed to be founded. For instance, in indigenous Igbo communities in Africa, double standards are applied in their treatment of in‐groups and out‐groups, and their religious and moral codes cannot be invoked for an offence committed by an in‐group member against an outsider (an out‐group member), thus making such ethics and practices trans‐communally/racially inapplicable and therefore non‐universalisable. The article employs analytical, critical and comparative fusion methods to approach particularism in traditional Africa communities. While the analytical method facilitates the theorisation of Ubuntu and Samae, the critical approach critiques prevailing, narrowly defined conceptions of humanism prevalent among the Igbo people of Nigeria. Through the method of comparative fusion, the article integrates elements of Ubuntu and Samae to propose the concept of agapeic humanism. It concludes that the interchange between African and Asian philosophies holds the promise of transcending particularistic limitations within the current humanistic paradigm, thereby fostering new perspectives on shared humanity rooted in practical agape love. [ABSTRACT FROM AUTHOR]

This article explores the concept of study and its significance in human development. The author argues that true study goes beyond education and functionality, serving as a means of becoming more fully human. They emphasize the importance of detached and disinterested study, approached with openness and leisure. The text highlights the value of creating a distraction-free space for study and contemplation, as well as the benefits of random study for unexpected insights and a broader perspective. The concept of "monastic theology" is introduced, focusing on the subjective experience of theology and its translation into self-awareness, prayer, and practice. The text emphasizes the ongoing search for truth in monastic theology and suggests its relevance in contemporary contexts such as homiletics and preaching. Overall, the pursuit of wisdom through study can lead to personal growth and a deeper understanding of oneself and others. [Extracted from the article]

The value of human capital resources (HCR) is widely recognized, but relatively little is known about their creation. Research conceptualizes HCR emergence as enabled through shared states that form in response to environmental conditions. Although this view implies that social interactions play a role in creating HCR, theory currently fails to clarify how social interactions act as key facilitators of the emergence process. This limitation persists partly because the structure and content of the social interactions are unaccounted for, making it impossible to fully understand and predict when HCR will be generated through the HCR emergence process. To address this deficiency, we draw from social capital literature to develop HCR emergence theory. This theory brings needed precision to theoretical perspectives on HCR emergence by proposing how unique features of social interactions influence the creation of HCR through the emergence process. [ABSTRACT FROM AUTHOR]

There is considerable disagreement and even confusion over what forms of border‐crossing philosophizing are most appropriate to our times. Are comparative, cross‐cultural, intercultural, blended, and fusion philosophy all the same thing? Some critics find what they call "comparative philosophy" to be moribund or problematically colonialist; others assert that projects like "fusion philosophy" are intellectually irresponsible and colonialist in their own way. Can we nonetheless identify a distinctive project of comparative philosophy and say why it is important? Based on a broad survey of approaches, this essay offers schematic answers to these questions, clarifies some persistent confusions, and stresses the constitutive gamble that lies at the heart of all comparative philosophy. There are several different ways to do comparative philosophy well; which method to employ depends on the values that motivate and the pragmatic situation that frames one's inquiry, and on the ways in which one or more communities receive and respond to one's contribution. [ABSTRACT FROM AUTHOR]

In humanities departments across the country Allan Bloom is condemned and reviled—but for what misconduct? The present investigation into our distorted view of Bloom begins by reframing his transgressions. Bloom has offended eminent philosophy professors by boosting students' desire for a philosophic education. He has emboldened promising young people by teaching them to bear up under the deforming forces of convention and corruption and edge their way towards the question, 'How should I live my life?' A philosophic education as Bloom sees it 'means precisely helping students to pose this question to themselves, to become aware that the answer is neither obvious nor simply unavailable, and that there is no serious life in which this question is not a continuous concern'. The philosopher's interests are not shared by most people. Hostility to philosophy is the natural condition of man. This surprising fact, plainly stated, invites so much anger that Bloom—standing in for the philosopher—is forced to defend himself. The story of Bloom, like Socrates', gives an account of philosophy's emergence, distinctive features and always imaginable suppression. Plato's artful writing captured Socrates' way of life for posterity. This essay explores the nature and function of Bloom's bestselling book The Closing of the American Mind (1987), as well as the purpose of Saul Bellow's final novel, Ravelstein (2000), a fictive account of Bloom's life and death. Together these books amount to the true Apology of Allan Bloom. [ABSTRACT FROM AUTHOR]

Historical transmission and other controversies related to Sengzhao's Things Do Not Shift have long been a subject of scholarly attention. However, his essay Emptiness of the Nonabsolute has been insufficiently studied, despite being traditionally deemed emblematic of the Chinese understanding of Mādhyamaka philosophy. The present study shows that this essay has also historically generated divisions and debates in the Chinese context. It finds that Emptiness of the Nonabsolute expresses the Mādhyamaka philosophy of emptiness in a distinctly Chinese manner by grounding itself in the principle of dependent origination, and by transforming issues of being and nonbeing and the name and the "thing-in-itself" into conditional emergence. Nevertheless, Sengzhao's essay evoked the two markedly distinct construals of Buzhengukong 不真故空 and Bushizhenkong 不是真空 as Tathāgatagarbha and Buddha-nature philosophy within Chinese Buddhism. Bushizhenkong directly aligned Sengzhao's ostensibly representative theory of Mādhyamaka emptiness in China with the doctrinal framework of Tathāgatagarbha and Buddha-nature, triggering almost a millennium-long period of discussions and controversies. [ABSTRACT FROM AUTHOR]

The philosophy of language is a field that covers all kinds of philosophical reflections on language since Antiquity. In addition to the philosophy of language, there is a much newer branch of philosophy called "philosophy of linguistics." Just like the philosophy of history, philosophy of biology, etc., the philosophy of linguistics focuses on the structure of linguistics by taking a specific science as its subject. It presents meta-theoretical information by trying to explain the underlying foundations of linguistic theories. In the first part of this article, we review the noteworthy theoretical attempts to ground the philosophy of linguistics. In the second part of the article, we briefly describe Ricoeur's and Itkonen's attempts at the philosophy of linguistics in response to the question of "how does the philosophy of linguistics work in practice?" Thus, we have tried to provide two concrete examples for the philosophy of linguistics: the first one concerning the 20th century, and the second, the 21th century. We found that both of them -- albeit for different reasons -- showed a consensus in putting Saussure, the founding father of linguistics, in the firing line. Whether the emergence of the philosophy of linguistics damaged the legitimacy of the traditional philosophy of language is discussed in the concluding section of our article. [ABSTRACT FROM AUTHOR]

Some arguments against the assumption that ordinary people may share common knowledge are sound. The apparent cost of such arguments is the rejection of scientific theories that appeal to common knowledge. My proposal is to accept the arguments without rejecting the theories. On my proposal, common knowledge is shared by ideally rational people, who are not just mathematically simple versions of ordinary people. They are qualitatively different from us, and theorizing about them does not lead to predictions about our behavior. Nevertheless, models of action that assume common knowledge have a role to play in our understanding of collective rationality. [ABSTRACT FROM AUTHOR]

Physicalists and dualists have failed to provide a convincing answer to the mind-body problem. This is because they, respectively, sacrifice mental causation and neglect the close relationship between the mind and the body. To tackle this, some contemporary philosophers, such as Timothy O’Connor and Jonathan Jacobs, have turned to the concept of strong emergentism. This perspective views the mind as an emergent physical substance with autonomous causal powers. If this standpoint is tenable, it holds promise for resolving the mind-body problem. Nevertheless, the idea of strong emergentism faces substantial challenges. This article aims to achieve two objectives. First, it addresses these challenges and asserts that, even in the face of the most serious concern, “the collapse problem”, a specific interpretation of strong emergentism remains unthreatened. Second, we contend that while O’Connor and Jacobs present a thought-provoking proposal, its clarity is hindered, and a thorough understanding is only possible when we perceive the emergent substance as more than merely physical. [ABSTRACT FROM AUTHOR]

The central metaphor of nature as a watch Ims colored the debate about natural theology silice Paley and Darwin. However. a chemical interpretation of natural history will dger because cheinical systems do not work like watches. Here. a natural history of chemical constraints proposed by R. J. P. Williams is interpreted Nirough Joseph Earley's two modes of chemical becoming" with classical realism and the philosophy Of emergence. 171is interpretation shi#s attention./)00111 a system's irreducible complexity to its irreducible novelty, focusing on its novel existence and its transcendental truth, goodness, and beauty. A view of natural history in which irreducible novelty evolves through chemistry has several advantages: it accommodates continuous change (giviiig direction to a gradual mechanism of evolution) and irreversible change (providing an importantyet limited rolejor chance rather than denying its existence oroveremphasizing its power). A chemical perspective perceives the inherent "makeability" and manifest order of the universe. [ABSTRACT FROM AUTHOR]

Counteracting a widespread interpretation of Schelling's project of a philosophy of nature as anti-Kantian, this paper claims that Kant's doctrine of the schematism plays a central role in the emergence and development of Schelling's project. My argument will be structured in the following way. First, I will discuss Schelling's reception of the schematism in his Ideas for a Philosophy of Nature of 1797, especially as regards his association of it with Kant's dynamical conception of matter in the Metaphysical Foundations of Natural Science. Relying on this reconstruction, I will argue, secondly, that Schelling brings together a central issue of the Critique of Pure Reason (the objectivity of pure concepts) and the overall problem of the Metaphysical Foundations (the transition from pure philosophy to empirical sciences) by addressing the issue of a schematism specifically related to outer sense. Thirdly, I maintain that this issue is at the core of the overall argument developed in the Ideas, where it appears in the form of a schematism of "materiality as such". Finally, I suggest that the notion of a schematism of materiality as such offers a useful key to understanding the unfolding of Schelling's project between 1797 and 1800. [ABSTRACT FROM AUTHOR]

The article "Plato against sophistry. (Mis)encounters" is a compilation of articles that examines the emergence of philosophy in opposition to the sophist movement in 5th century BC Athens. The book offers an impartial study by analyzing Platonic dialogues that highlight the differences between both disciplines. The articles revisit dialogues such as the Laches, the Protagoras, the Gorgias, and the Euthydemus to characterize the sophists and explore the differences between philosophy and rhetoric. It is argued that eristic, which seeks to defeat the opponent, is not related to virtue, while philosophical exhortation, exemplified by Socrates, seeks happiness and an aporia different from the confusion of eristic. Additionally, the dialogue of the Sophist is analyzed, where the distinction between the philosopher and the sophist is discussed, and the relationship between word and truth is questioned. In summary, it is concluded that the pursuit of intelligence, truth, and virtue leads to a happy life. [Extracted from the article]

There is a research programme in linguistics that is founded on describing language as an emergent phenomenon. This paper clarifies how the core concept of emergence is deployed in this emergentist programme. We show that if one adopts the weak understandings of the concept of language emergence, the emergentist programme is not fundamentally different from the other non‐emergentist research programmes in linguistics. On the other hand, if one adopts the stronger understandings of emergence then the programme would have a unique character, but at the cost of some corollaries (philosophical, but not only) which the emergentist linguists would seemingly want to avoid. We show that if the emergentists accept those corollaries, the resulting hypothetical emergentist programme would be totally different from the emergentist programme in its present shape. We conclude that the emergentist programme, as it stands, should be either abandoned or reshaped in both theory and methodology. [ABSTRACT FROM AUTHOR]

Assuming that poetry plays an active role in constituting our relationship with language and reality (Siscar, 2010), and considering the existence, in Brazil, of poets who write poetry “with evident signs of reading Portuguese literature” (Silveira, 2008), I seek to delve deeper, studying the work of poets who fit this description, one of the main characteristics of more recent Portuguese poetry, that is, the awareness of an irreversible “virtualization of the real” (Martelo, 2007). And this deepening involves, in my opinion, the consideration of problems related to self-knowledge, which entered the order of the day with the emergence of the Philosophy of Mind (Ryle, 1984) and with the radical skepticism represented by the supposed impossibility of accessing our own states mental (Putnam, 1975). As I try to demonstrate, rather than being characterized by the presence of a certain content of tradition, what certain contemporary Brazilian poetry proposes is an epistemological update of the dissent theme as a way of thinking, that is, as a language, by displacing its dialectic of distancing and rapprochement between conflicting poles (Marnoto, 2015) for the relationship between the self and its own consciousness, access to which has become as problematic as the perception of reality in poetry inherited from the modern tradition. [ABSTRACT FROM AUTHOR]

The goal of this article is to unite the different strands of postpositivist thinking about translator education, including both axiological and epistemological, as well as the often-neglected political dimensions. Accordingly, the study considers evidence-based versus values-based education, performativity, dialogue, deconstruction, reflexivity, emergentism, border pedagogy, complexity, pluralism, and the enactment of "multiple voices" (González-Davies 2004). Thirteen postmodern notions and their implications for translation pedagogics are surveyed, including ethics, intersubjectivity, shifting classroom power structures, and the dilemma of canon. How are uncertainty and fragmentariness reconciled with the inherent progress-orientedness of the educational project? And significantly, how is postmodern consciousness enacted in classroom practice? In seeking what Torres del Rey (2002, 271) calls a more participatory and reflexive educational context, I entertain postmodern teaching and learning in the discipline as a possible approach to active, flexible, creative, collaborative, and inclusive roles and identities for both facilitators and learners. [ABSTRACT FROM AUTHOR]

The primary objective of this article is to elucidate that a comprehensive understanding of Greek political thought necessitates an examination of its origins in Ancient Greece. Traditional scholarship in Greek political thought has typically assumed that it originated concurrently with philosophy and the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin and Leo Strauss, we endeavor to establish a refined definition of political thought while challenging the aforementioned conventional assumption. It is argued that political reflection remains intimately intertwined with the theological-mythological beginning of thought in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer and Hesiod, with these poets serving as the foremost intellectual authorities and initial educators of the Greeks. The Greeks, in their self-perception, viewed themselves through a lens of religion and in the mirror of gods and divine forces. Consequently, any exploration into Greek political thought must acknowledge the works of these poets as the seminal intellectual foundations of Greek thought. It is imperative to recognize that political thought in Ancient Greece did not commence with philosophy or the emergence of the polis, but rather with poetry and a distinct form of religiousmythical experience, namely theologia-muthologia. [ABSTRACT FROM AUTHOR]

Humans are complex systems, 'macro-entities', whose existence, behaviour and consciousness stem out of the configurations of physical entities on the micro-level of the physical world. But an explanation of what humans do and think cannot be found through 'tracking us back', so to speak, to micro-particles. So, in explaining human behaviour, including linguistic behaviour on which this paper focuses, emergentism opens up a powerful opportunity to explain what it is exactly that emerged on that level, bearing in mind the end product in the form of the intra- and inter-cultural diversity. Currently there is a gap in emergentism research. On one hand, there are discussions in philosophy of the emergent human reality; on the other, there are discussions of social, cultural, or individual variation of these emergent aspects of humanity in the fields of anthropology, sociology, linguistics or psychology. What I do in this paper is look for a way to 'trace' some such diversified emergents from what is universal about their 'coming to being', all the way through to their diversification. My chosen emergent is human time, my domain of inquiry is natural-language discourse, and the drive behind this project is to understand the link between 'real' time of spacetime on the micro-level from which we emerged and the human time devised by us, paying close attention to the overwhelming diversity in which temporal reference is expressed in human languages. The main question is, where does this diversity fit in? Does understanding of this diversity, as well as of what lurks under the surface of this diversity, aid the emergentism story? My contribution to this volume on 'the nature of structure and the structure of nature' thus takes the following take on the title. The structure of human communication is at the same time uniform, universal, and relative to culture, in that it is emergent as a human characteristic, and as such compatible with the micro-level correlates in some essential ways, but also free to fly in different directions that are specific to societies and cultures. I explore here the grey area between the micro-level and the linguistic reflections of time—the middle ground that is emergent itself but that tends to be by-passed by those who approach the question of human flowing time from either end: metaphysics and the philosophy of time on the one hand, and contrastive linguistics, anthropological linguistics and language documentation on the other. I illustrate the debate with examples from tensed and tenseless languages from different language families, entertaining the possibility of a conceptual universal pertaining to time as degrees of epistemic modality. Needless to say, putting the question in this way also sets out my (not unassailable) methodology. [ABSTRACT FROM AUTHOR]

Literature on the radical indigenous resistance tradition, which predated the emergence of Garveyism as a form of Afrikan philosophy of liberation is scarce in South African politics and history. Robert Edgar and Robert Vinson have contributed to the literature on the influence of Garveyism in South Africa in the 1920s. However, their scholarship does not delve into the emergence of the radical indigenous resistance tradition which was a reaction to conquest since 1652 in wars of colonization in South Africa. This paper seeks to remedy this gap by discussing this radical indigenous resistance tradition which we designate as the Indigenous Fundamentalist Tradition. This paper will utilize the historical analytical framework to provide a brief outline of the cause and elements of this tradition. We will rely on historical research design to discuss how, upon its arrival in the 1920s, Garveyism regalvanised this radical indigenous resistance tradition. The first objective of the paper is to foreground the convergence of the intellectual and political endeavours of people of Afrikan descent (continent and diaspora) in their struggle against global white supremacy. The second objective is to contribute to the eventual hegemony of the combined radicalism of the Indigenous Fundamentalist Tradition and Garveyism which is a marginalized issue in the literature on Afrikan nationalism and the Black Radical Tradition in South Africa. This paper will provide a brief intellectual portrait of Lembede to argue that through his political philosophy of Afrikanism he encapsulated the convergence of the Indigenous Fundamentalist Tradition and Garveyism. This is in order to lay the foundation for the foregrounding of Lembede's idea of Afrika for the Afrikans as an alternative paradigm regarding the national question in South Africa. [ABSTRACT FROM AUTHOR]

Analytic philosophy in the United States emerged parallel to the demise of idealism. During the second half of the nineteenth century, Josiah Royce had contributed importantly to the predominance of idealist systems and corresponding academic groups. With the rise of pragmatism and new realism, the situation changed dramatically: the idealist movement lost momentum and realism began to dominate the discourse. The present paper argues that the critiques of idealism put forward by the realists during the first two decades of the twentieth century were instrumental to the emergence of analytic philosophy in the United States. As I will explain, Ralph Barton Perry (1876–1957) was the key figure in the underinvestigated genesis of this movement. [ABSTRACT FROM AUTHOR]

The Bale beleq traditional house of Jerowaru Village and Wakan Village is a historical heritage. This house is different from ordinary traditional houses because Bale beleq is occupied by people who are respected. In addition, there are also historical relics such as keris, swords, and many more. This research aims to examine information about the meaning and philosophy of the Bale beleq traditional house. This research was conducted in Jerowaru Village and Wakan Village. Eight respondents were interviewed. The research method used was the qualitative method. Data collection was done by using observation, interview, and documentation methods. The data analysis techniques are data collection, data reduction, data presentation, and conclusion drawing or verification. The results of the study found the history of the emergence of the Bale beleq traditional house, the meaning and philosophy of Bale beleq, and the values within Bale beleq. Currently, Bale beleq is used as a center for socio-cultural religious activities. One way to maintain and preserve traditional houses is to make the house a cultural heritage so that it does not erode with the time, and to make Bale beleq an educational and cultural tour site. [ABSTRACT FROM AUTHOR]

In the context of the emergence and expansion of diversity of proposals for Philosophical Practice in general, and philosophical consultation in particular; We consider it urgent to consider the objective of basing the exercise of the understanding and interpretation of health in philosophical consultation and its relationships with health care and the art of healing in medicine; taking as a basis and road map the hermeneutic proposal of Hans-Georg Gadamer in his work The hidden state of health, in order to provide the justification of this exercise as a necessary competence for a new professional profile of a Bachelor's Degree in Philosophy. [ABSTRACT FROM AUTHOR]

The purpose of this work is to found and propose an ethical-legal regulation for the exercise of the philosophical profession in Venezuela. This in the context of the curricular reform process that is being carried out in the School of Philosophy of the University of Zulia, which responds to the transformation of the disciplinary matrix of philosophy from the emergence of the practice of philosophical consultation, a practice that has generated a set of ethical and legal dilemmas that must be addressed, not only from philosophical reflection, but also from the possibilities of a regulatory legal framework in our national context. [ABSTRACT FROM AUTHOR]

The aim of this dissertation is to measure the role of philosophy in contemporary society, and to express the urgency that it must be present in the Venezuelan educational system, without distinction of disciplines in order to achieve an interdisciplinary, holistic and comprehensive approach that can be related to different topics related to the modern/contemporary world. This research arises from the need to reflect on the importance of philosophy as a space of encounter, dialogue, confrontation of ideas and the emergence of critical thinking, leading to rational, fair and humane choices. It is about creating a legal and regulatory framework whose purpose is to promote and guarantee the exercise of philosophy by creating mechanisms to act, defend and function, protected by the national constitution and existing organizations established to guarantee freedom of thought. [ABSTRACT FROM AUTHOR]

The text titled "The Emergence of Analytic Philosophy" is a review of Scott Soames' book, which is considered an important reference for understanding the development of analytic philosophy. The book focuses on philosophers Frege, Moore, Russell, and Wittgenstein, and presents a detailed analysis of their ideas. Although the work has received criticism, Soames has responded to his detractors and explained that his goal is to challenge the great figures of contemporary thought and rescue less explored ideas in the present. The book is valuable as a technical introduction to the philosophers who laid the foundations of the analytic project and as a way to delve into Soames' work for Spanish-speaking audiences. [Extracted from the article]

Toward the end of the Age of Enlightenment, rationalism's demise gradually entailed the transcendent God's demise. In this article, I will draw on the resurfacing of God in the ensuing tradition of the unconscious. Whereas philosophers such as Schopenhauer or Eduard von Hartmann, undermining the alleged rational consciousness, assumed the existence of an impersonal, unconscious, yet collective will, others took one step back and maintained a higher yet individual "consciousness" beyond the threshold of sense perception. I am referring to the philosopher–spiritualist Carl du Prel (1833–1899), whose notion of a personal unconscious inaugurated both Freud's and Jung's "psychologies" of the unconscious. In many respects, Du Prel's "personal unconscious" ("transcendental consciousness") interestingly corresponds to the traditional conception of God; it is morally binding and has a cosmological impact. I will explore to what extent Carl du Prel, in his philosophy of the unconscious, allows for a re-emergence of God in the form of a personal unconscious. I will also try to specify the conditions of possibility for equating these unruly notions ("God" and "unconscious"). My question will be as follows: can we consider the personal unconscious (or transcendental consciousness), as developed in Carl du Prel's work, as a re-emergence of a more traditional conception of a transcendent God in terms of reason and intelligibility? [ABSTRACT FROM AUTHOR]

Note 1 Matija Mato Skerbi'c,»Bioethics of Sport and Its Place in the Philosophy of Sport«, I Synthesis philosophica i , 34 (2019), 2, 379-394. From the institutional inauguration of the discipline in 1972, philosophy of sport tends to expand, spreading itself around the world from one country to another, and including new philosophical inspirations. Therefore, the next three chapters discuss the ethics of sport, normative theories of sport, and the bioethics of sport. [Extracted from the article]

The article discusses the existence of God (immaterial substance), how He creates the world of the living and non-living, and paradise. It answers some questions that seem to be metaphysical, on a physical level, in a way that is understandable to the average person. The article is written using, whenever possible, Occam's Razor. In some places, common knowledge concepts have not been referred to literature. [ABSTRACT FROM AUTHOR]

The article discusses major works in the history of philosophy. Topics include how philosophical texts have a deep argumentative structure that runs across the entire text, author with a continuous dialogue with contemporary and non-contemporary philosophical ideas and positions in order to support them, and philosophical guides.

Diachronic emergence has recently been characterised as transformation. This aims to capture the thought that the entities that emerge are radically new or different. Transformation is hence closely linked with a central (but rarely raised) challenge for all emergentists: how to account for the identity and individuation of entities involved in emergence. With this challenge in view, I develop and probe four interpretations of transformation: addition, replacement, fusion, and transubstantiation. Of those, transubstantiation provides the most plausible response to the challenge about identity. Accordingly, diachronic emergence is a transformative process whereby an individual passes from one primary kind to another. [ABSTRACT FROM AUTHOR]

The article is dedicated to the analysis of culturological framework regarding the evolution of the scenic dance. In this sense, the philosophy of humanism has largely predetermined the emergence of currents such as classicism, romanticism, expressionism, etc. It is in the context of these currents that the evolution of choreographic art is approached, highlighting those specific factors that influenced this process. At the same time, this problem is approached from the perspective of modernism and postmodernism. [ABSTRACT FROM AUTHOR]

We theorize a career resourcing process that explains how individuals can create a new profession. Using historical archives, we trace the emergence of health services research as a new research profession through the career actions of early practitioners. We find that career resourcing can lead to the institutionalization of a new profession by (a) a process of accretion, wherein people pursuing fulfilling careers generate resources that contribute to institutionalization, or (b) institutional work to deliberately build the professional community and infrastructure. We contribute to research on institutional change by specifying career actions that can lead to the institutionalization of a new profession, and by developing theory that accounts for the motivations and the means of individuals to act in ways that result in the institutionalization of a new profession. [ABSTRACT FROM AUTHOR]

The objective of the research presented is to analyze theoretically the intersections between psychology, psychoanalysis and philosophy in Michel Foucault's early production throughout the period of 1954 to 1957. It aims to perform a theoretical analysis of the arguments that support a series of evaluative postulates and critiques of psychology and psychoanalysis. In turn, these arguments have an origin in the epistemic analysis of the conditions of possibility that allowed the historic emergence of psychological discourses and practices in the 19th and 20th centuries. Some of the topics to be tackled are the materialistic postulates on mental illness; the reworking of early 20th century philosophical critiques of naturalistic psychology; as well as the inquiry into the conditions resulting in the historic emergence of psychology and psychoanalysis, with the starting point of a philosophy of negativity. [ABSTRACT FROM AUTHOR]

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Over the last two decades, climate security has become an increasingly salient policy agenda in international fora. Yet, despite a large body of research, the empirical links between climate-change and conflict remain highly uncertain. This paper contends that uncertainty around climate–conflict links should be understood as characteristic of complex social–ecological systems rather than a problem that can be fully resolved. Rather than striving to eliminate uncertainty, we suggest that researchers need to learn to cope with it. To this end, this article advances a set of principles for guiding scholarly practice when investigating a complex phenomenon: recognizing epistemological uncertainty, embracing epistemological diversity, and practicing humility and dialogue across difference. Taken together we call this ethos epistemological pluralism, whereby scholars self-consciously recognize the limits of their chosen epistemology for understanding the climate–conflict nexus and engage with other approaches without attempting to usurp them. Reviewing the last decade of climate–conflict scholarship, we show that climate–conflict research already manifests many of these ideals; however, we also identify problematic patterns of engagement across epistemological divides and thus plenty of scope for improvement. To illustrate why a diversity of methods (e.g. qualitative and quantitative) will not suffice, the article critically discusses prior research to illustrate why at least two epistemological approaches—constructivism and positivism—cannot be synthesized or integrated without significant analytical cost, and elaborates why excluding insights from any one would lead to an impoverished understanding of the climate–conflict nexus. We conclude with five practical recommendations of how scholars can help realize the ideal of epistemological pluralism in practice. [ABSTRACT FROM AUTHOR]

With the globalization of markets and increasing competition in global markets, the attempts of organizations to survive in this market has increased and has resulted in the emergence of the philosophy of Supply Chain Management. There is uncertainty in the reliability of supply chain facilities for reasons such as natural disasters, terrorist attacks, labor errors, and weather conditions. Therefore, when making strategic decisions, the system will continue to operate with minimal damage. Over the course of this study, the uncertainty of supplier layers in the supply chain has been modeled. To meet that aim, the issue of supply chain, including producers, warehouses, suppliers and consumers are considered. To calculate the cost of breakdowns due to the non-functioning of distributors, the scenario-building method has been utilized. Finally, the desired model is solved with Gomez software and the results are presented. The result of the study demonstrate the efficiency of this model in the facility location decision-making in supply chains. [ABSTRACT FROM AUTHOR]

The article delves into the significance of the Arab Spring and its repercussions in the Middle East and North Africa, highlighting its impact on postcolonialism. It explores themes such as the emergence of Islamic democratic parties, the return of dictatorships supported by the West, and the liberal Western perspective on the events, questioning the portrayal of Islam and the East as undemocratic and conspiratorial.

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This paper responds to recent interest in the role of intentionality in the internal dynamics of routines. Previous research has focused on how routine participants bring particular intentions to the performance of a routine and choose the means for accomplishing the pre-defined ends accordingly. Drawing on the pragmatist theory of action and a yearlong ethnographic study of a pharmaceutical company, we uncover "emerging intentionality" in routine performances. We show how the foregrounding of means within the concrete situation at hand might lead to the emergence of new ends to pursue. Moreover, we find that the emergence of new ends in routine performances might result in updating the goals for the routine and its associated patterns. With these findings, we contribute to a better understanding of the full spectrum of intentional action in routine dynamics, ranging from purposeful action (foregrounding ends) to purposive action (foregrounding means). This expanded perspective on intentionality in routine dynamics suggests a greater potential for continuous routine change than previous research has acknowledged. [ABSTRACT FROM AUTHOR]

This article contributes to explaining the rise of logical empiricism in mid-twentieth century (North) America and to a better understanding of American philosophy of science before the dominance of logical empiricism. We show that, contrary to a number of existing histories, philosophy of science was already a distinct subfield of philosophy, one with its own approaches and issues, even before logical empiricists arrived in America. It was a form of speculative philosophy with a concern for speculative metaphysics, normative issues relating to science and society, and issues that later were associated with logical empiricist philosophy of science, issues such as confirmation, scientific explanation, reductionism, and laws of nature. Further, philosophy of science was not primarily pragmatist in orientation. We also show, with the help of our historical characterization, that a recent account of the emergence of analytic philosophy applies to the rise of logical empiricism. It has been argued that the emergence of American analytic philosophy is partly explained by analytic philosophers' use of key institutions, including journals, to marginalize speculative philosophy and promote analytic philosophy. We argue that this use of institutions included the marginalization of speculative and value-laden philosophy of science and the promotion of logical empiricism. [ABSTRACT FROM AUTHOR]