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The Renaissance era is a manifestation of contradictory and diverse thoughts. Philosophers, writers, artists, and politicians each represented a blend of classical and modern eras. In this transitional period, both the sovereignty of the Church and the sovereignty of the people were debated, alongside discussions of Christian theology and Greek philosophy. The thinkers of this era reflected this transition. Political philosophers from Machiavelli to Hobbes played a significant role in grounding the perspective on politics. While these philosophers were the pinnacle of political philosophy during this period, there were others recognized as the proverbial foothills of modern philosophy, whose insights enhance our understanding of the foundations of modern philosophy. Francisco Suárez was among those philosophers who stood at the intersection of Christian theology and Greek philosophy. His thoughts represent the transition of political thought from the celestial to the terrestrial. This paper aims to explore the concept of "law" in the political thought of this Spanish philosopher, as no research has been conducted on this topic in Persian so far. It seeks to answer the question of what definition of law exists in Suárez's thought and how this thinking has influenced the transition to popular sovereignty. The research method will be based on a contextual-textual approach. [ABSTRACT FROM AUTHOR]

Philosophical practice applies philosophical insights and methods to help individuals explore and resolve intellectual, emotional, and existential dilemmas, enhancing self-understanding and mental well-being. This study employs CiteSpace to analyze global research trends and hotspots in philosophical practice using data from the Web of Science (WOS) and China National Knowledge Infrastructure (CNKI) databases spanning from 2000 to 2024. By identifying key methodologies and applications, the study compares the development of philosophical practice in Western and Chinese contexts across theoretical culture, practical application, social impact, and professional development. The findings reveal that Western philosophical practice, rooted in ancient Greek philosophy and modern streams like existentialism and analytic philosophy, emphasizes individual autonomy, critical thinking, and personal growth. In contrast, Chinese philosophical practice draws from Confucianism, Daoism, and Buddhism, focusing on harmony between the individual and society, moral cultivation, and social cohesion. Despite these differences, both traditions share common goals of enhancing self-awareness, addressing ethical dilemmas, and improving mental health through philosophical dialogue. The study highlights the potential for integrating Chinese and Western philosophical practice, suggesting that a fusion of methodologies and ethical frameworks can provide a more holistic and culturally sensitive approach. This integration offers new perspectives for global philosophical dialogue, interdisciplinary collaboration, and practical applications in addressing contemporary challenges. [ABSTRACT FROM AUTHOR]

This article examines the concept of a ‘terror of history’ in the work of historian of religion Mircea Eliade, particularly in his 1948 book The Myth of the Eternal Return: Cosmos and History. The article turns to Eliade’s journals to trace the genesis of this concept, showing that this book which became a foundational text in the history of religions was originally conceived as a work on the philosophy of history. Tracing the incoherences and contradictions of this ‘terror’ in the context of his wartime diary entries, the continuity of Eliade’s thought from his time as an outspoken supporter of the Romanian Iron Guard in the 1930s to his publication of Cosmos and History in 1948 becomes clear. Eliade’s ‘terror,’ it is shown, is conditioned by his despair at the retreat and collapse of the European fascist powers, but is more fundamentally an expression of horror toward the dissolution and loss of identity that he associates with historicity and, indeed, with difference itself. As this article shows, Eliade’s solution was not an ‘eternal return’ but rather an eternal escape from history, a religious oblivion that would collapse all events into ‘archetypes’ and blot out the horror of history and difference. [ABSTRACT FROM AUTHOR]

The present study explores the contribution of the Slovak philosophical school, which uniquely grasped the European and Czechoslovak heritage of phenomenology and existential philosophy. In the text, the authors present a congenial and undeniably up-to-date concept of syncriticism as developed by Jozef Piaček and analyse its contribution to Slovak philosophical discourse and more broadly, in the dialogue of phenomenology and existential philosophy in Slovakia. In the study, the authors also examine the cultural-philosophical starting points and specifics of Slovak modern philosophy and postmodern thinking as phenomena of the Central European intellectual space in the context of thinking about the unique and inspiring project of perichronosophy as a thematic invariant developed at philosophical workplaces in Central Europe (Comenius University Bratislava, Trnava University Trnava, Charles University Prague, Masaryk University Brno). Jozef Piaček has been affiliated with the Faculty of Arts, Comenius University for many years, studied under Jan Patočka and is an expert on Husserl's phenomenology. He has continuously developed a unique philosophical approach involving syncriticism and perichronosophy, which continues to resonate with his students at academic institutions in Slovakia and abroad. Piaček published several monographs and papers on the subject of syncriticism. The platform of living philosophy is his concept of a digital philosophical encyclopaedia, where he archives all publication outputs on the subject of the philosophy of syncriticism. This text will present Piaček's concept of perichronosophy and concordance in Slovak philosophy, more broadly in phenomenology, as well as in the context of Patočka's themes (philosophy as care for the soul in the village) with implications for the philosophy of education and philosophical therapy (dasein-analysis). [ABSTRACT FROM AUTHOR]

The article focuses on understanding economics as a humanistic science, emphasizing that human beings must use reasoning to choose means and ends to achieve their goals. Topics include the role of human purpose and reasoning in economic decisions, the idea that humans must learn what ends and means to adopt, and how humanomics seeks to frame economics within the broader context of human nature and experience.

Due to political constraints, academic philosophy had a hard stand both in Tsarist and Soviet Russia. This is why the philosophical self reflection of Russian society significantly moved to the realm of literature. All domains of modern philosophy entered the literary discourse. Lev Tolstoi dwelled in War and Peace on the Hegelian problem of the relation between man and history. Fyodor Dostoevsky addressed in his „Legend of the Grand Inquisitor" from his novel The Brothers Karamazov the problem of theodicee and personal freedom. Finally, Boris Pasternak shaped in his Doctor Shivago a literary version of life philosophy. All three examples show how philosophical ideas gain persuasiveness in the broader context of an epic narrative. This is not a difference but rather a radicalization of the Western way of building a philosophical argument. [ABSTRACT FROM AUTHOR]

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In Matter and Memory, Bergson identifies a problem with perception and resolves it by arguing that matter is an aggregate of images. However, it is unclear whether and how Bergson justifies this thesis, and interpreters differ considerably on this question. This paper formulates and analyzes Bergson's arguments for this thesis in Chapter 1 of Matter and Memory. Bergson presents five arguments, some of which echo arguments in early modern philosophy. They jointly compose a substantive, well-structured defense of his thesis. This paper also illuminates an aspect of Bergson's method that departs from his famous reliance on intuition and is grounded in his conception of the clarity required in philosophy. [ABSTRACT FROM AUTHOR]

The article discusses Jesuit spirituality in the context of contemporary pluralistic classrooms, emphasizing the importance of caring for the whole person and recognizing the complexities of individuals beyond the classroom setting. It explores the intersectionality of gender, sexuality, class, and race in educational settings and advocates for a more authentic spirituality of education. The text also delves into the Jesuit principles of discernment, listening to resistance, and striving for the indifference of love as essential components of true education. The author reflects on the need to embrace vulnerability, complexity, and both/and logic in educational practices, drawing inspiration from Ignatian spirituality and Jesuit pedagogy. [Extracted from the article]

The Spanish philosopher José Ortega y Gasset not only emphasized the importance of the Greek tradition as it applies to modern philosophy; he also insisted on demonstrating how it inspired his own philosophical project. He believed the pre-Socratic philosophers, Parmenides and Heraclitus, were the first to develop a rational basis for the thinking process and attempted to show a dynamic continuum of this tradition up to the present. His concern was to protect this heritage from the challenges of scientific positivism and postmodernism. This article will examine five key works by Ortega that deal with the Spanish philosopher's early concept of la razón vital (vital reason), the development of la razón histórica (historical reason), historical methodology, dialectical thinking, and his understanding of the emergence of philosophy in ancient Greece. [ABSTRACT FROM AUTHOR]

The article "Educational Philosophy and Educational Practice in Confucianism" explores the roots of Confucian educational thought within the broader context of Chinese civilization, particularly focusing on the Zhou Dynasty. It discusses the importance of virtue, self-cultivation, and moral education in Confucianism, as well as the views of Confucius and Mencius on cultivating virtuous gentlemen to govern the country. The text also delves into the evolution of Confucian moral education during the Han and Tang Dynasties, emphasizing inward transformation and understanding human relations as key educational goals. [Extracted from the article]

The article delves into the historical evolution of causal theory, tracing the shift from thing-causation to event-causation in philosophy. It discusses how prominent philosophers like David Hume challenged traditional causal realism, paving the way for a reevaluation of event causation. The text also explores the unintended consequences of advocating for agent causation, which ultimately led to the dominance of event-causation in modern philosophical discourse. This examination raises important questions about the implications of this shift for ongoing debates on causation in contemporary philosophy. [Extracted from the article]

In the history of Western philosophy, debates about truth and error have continued to develop, reflecting diverse views that have emerged over time. The question of human nature became the center of intellectual attention, expanding philosophical study from speculation to fundamental thinking. Amid this context, Immanuel Kant emerged as a key figure who brought a new approach to philosophical inquiry. Although he spent his life in Koningsberg, his ideas in epistemology, anthropology, ethics, and education gained global recognition and made him one of the most influential philosophers of the modern era. However, his views have also drawn criticism, especially for the inconsistencies that are perceived to support dogmatism, although he originally intended to criticize it. This research analyzes Kant's thought, especially about the limits of human knowledge, metaphysics, and criticism of dogmatism. The method used is qualitative text analysis, which examines Kant's main work, "Critique of Pure Reason," as well as the views of other philosophers. Primary and secondary literature is reviewed to identify inconsistencies in Kant's arguments. The results show that although Kant's philosophical system has made an outstanding contribution, there are significant areas for improvement in the handling of metaphysical concepts and the limits of knowledge, which ultimately has the potential to fall into dogmatism. This study concludes that Kant's thought remains relevant and essential, but it needs to be reread critically to fully understand its impact on modern philosophy. [ABSTRACT FROM AUTHOR]

The ideal of authenticity that developed in the Romantic era emphasized that both individuals and places find their own authentic process for cultivating their identity and humanity, a notion that has become controversial in modern philosophy. This article will explore the concepts of authenticity and place and discuss their relevance for Bildung theory today. Based on the works of Charles Taylor, we will argue that Bildung can be seen as constituted by and constitutive of language and moral spaces that go beyond the self and its individuality. In this view, Bildung can be understood as a 'moral topography of the self' with both substantial and procedural aspects. However, language and moral spaces (i.e. communities) can both enable and constrict our Bildung processes. Drawing on Rahel Jaeggi, we thus argue that alienation is an equally important concept to understand the complex and dialectical relationship between individuals and communities in our current moment. [ABSTRACT FROM AUTHOR]

For renovation and modernization of 200 MW steam turbine generator of LMZ design operating beyond their technical life, it is necessary to replace the mechanical governors with electronic governors. As the operating philosophy of modern electronic governors is different, simulation is carried out to check the impact on dynamic performance. In this paper, mathematical modeling approach and simulation results are presented. The study confirms that the controller configuration adopted in electronic governor gives better dynamic response for disturbances normally encountered in the operation. [ABSTRACT FROM AUTHOR]

The article "The Second Scholasticism" analyzes Rafael Ramis Barceló's historical synthesis proposal in his eponymous book, which highlights the importance of Italian Thomism perfected by the Jesuits, with Suárez at the pinnacle. Ramis presents a triple chronological division of the second scholasticism, spanning from the 16th century to the 18th, highlighting the influence of various theological and philosophical currents in Europe. His work is valued for its historical and balanced approach, without arbitrary disqualifications, making it a recommended reading to understand the history of scholasticism and modern philosophy. [Extracted from the article]

Western culture has assigned an essential role to productive activity in defining our lives. In Locke's and Hegel's thought, we see the model that became dominant in modern political philosophy: that of conceiving the subject as a result of, and only possible within, the triad of work–property–subject. Nowadays, this has reached the level of shaping the meaning of living, and our entire existences seem to be subjected to a concept of lives-as-work. Combining anthropology and philosophy, this article seeks to rethink subjectivation beyond the process of work and appropriation, delving into worldviews different from those of the West. Specifically, we will focus on the Yanomami form of life, a non-stratified indigenous people living in the Brazilian Amazon. We will analyze how the Yanomami prevent the process of subjectification by the objectification of one's own work through a sort of anti-work and anti-property apparatus. This is achieved through specific techniques of underproduction, which constitute another approach to work, as well as through a completely different way of conceiving subjectivity. Furthermore, the Yanomami's view of all entities as subjects endowed with intentionality appears as de-ontologizing the subject position and deactivating the dyads of subject/object and own/common. The result is a worldview where, with everyone being subjects—humans and non-humans, living and dead, entities and things of nature—no one can be dominus of anyone. [ABSTRACT FROM AUTHOR]

This comparative case study takes up the examples of two Twelver lettrists, who together became two of the most important occultist authorities of the high Safavid period: al-Ḥāfiẓ Rajab al-Bursī (d. after 1410) and Maḥmūd Dihdār Shīrāzī (fl. 1576). Their projects are intimately connected, and can only be historiographically explained in tandem. Yet the first has been celebrated in the literature as a passionate, semi-extremist Twelver mystic, and the second—a sober, experimentalist Twelver occult scientist—totally elided. Nor has any study to date identified both authors' primary point of scholarly reference: the New Brethren of Purity network of imperial Timurid and Ottoman Pythagoreanizing occultists radiating from late Mamluk Cairo, capital of the lettrist renaissance to which they were consciously heir. To correct such elisions and imbalances, we must forswear the persistent scientistic-cum-religionist dogma that vanishes lettrism and other mainstream occult sciences into the wastebasket, apolitical category that is 'mysticism,' thus exiling much of Safavid intellection from early modern history of philosophy, of science and of empire. For al-Bursī, taking a page from his contemporaries the New Brethren, is the first Shiʿi author to draw directly on Ibn ʿArabī (d. 1240) and Aḥmad al-Būnī (d. btw. 1225–33) both, the two foremost Sunni lettrists of the later Islamicate scholarly tradition, representing lettrist theory and lettrist praxis respectively; and Dihdār—the most prolific Persian author on practical Būnian lettrism of the sixteenth century, and hence immediate inspiration for the al-Bursī cult of the next—provides us an invaluable window onto how Safavid philosophy was actually imperially, occult-scientifically practiced, as well as the evolution of the Western grimoire tradition as a whole. [ABSTRACT FROM AUTHOR]

The article focuses on critically assessing and refining a key argument in Robert Nozick's Anarchy, State, and Utopia regarding the moral side constraints derived from the separateness of persons. Topics include the dual nature of these moral constraints as rights and obligations, Nozick's exploration of the implications of these constraints for the legitimacy of a minimal state, and the role of this argument in supporting Nozick's broader libertarian conclusions.

Research on conspiracy theories (CTs) and conspiratorial thinking demonstrates their connection to democracy. Some of that research has lumped all CTs and theorists into a pathology, which is erroneous and potentially dangerous to democracy because conspiracies have turned out to be correct in several instances. Understanding CTs and conspiratorial thinking better and investigating ways to increase critical thinking while maintaining a healthy skepticism may be prudent. An approach that may be more helpful than pathologizing and "curing" CTs is to prevent entrenched viewpoints by encouraging critical thinking. One system with a history of teaching people to think critically is Alfred Korzybski's general semantics (GS). This essay suggests ways GS can help conspiracy thinking by providing a framework for people to analyze information more rationally. Additionally, this essay includes concepts from conspiracy theory curator and provocateur Robert Anton Wilson, whom Korzybski and GS influenced. [ABSTRACT FROM AUTHOR]

Copyright of AmeSea International Journal is the property of Africa & Middle East Society for Education through Art and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Media4u Magazine is the property of Ing. Jan Chromy, Ph.D. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Political & International Approaches / Faṣlnāmah-i Rahyāft/hā-yi Siyāsī va Biyn/almilalī is the property of Shahid Beheshti University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Tabayyun is the property of Arab Center for Research & Policy Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the formation of the philosophical canon in the period immediately after Kant. After a general introduction to the "historiography of philosophy," it brings together three strands of contemporary scholarship in this area: a historical criticism of the empiricism/rationalism distinction that is often still used to understand early modern philosophy (Vanzo), histories of the exclusion of women from the history of philosophy in the late eighteenth century (O'Neill), and histories of the exclusion of non-European philosophy (Park). Though these scholars have different agendas, their studies share many conclusions, including the key claim that the little-known Kantian historian of philosophy Wilhelm Tennemann is the central figure in the formation of the standard story. The paper closes by comparing the main outline of Tennemann's surprisingly familiar narrative of the history of philosophy with the standard text from before the Kantian revolution in the historiography of philosophy. [ABSTRACT FROM AUTHOR]

The article discusses the complexities and challenges of defining the history of philosophy, questioning traditional assumptions and myths surrounding the field. It highlights recent changes in the mainstream history of philosophy, emphasizing the need for a transformative approach that challenges existing narratives and diversifies the canon. The text provides a critical analysis of an inclusive anthology of primary sources, using the example of a proslavery perspective from the Haitian Revolution to illustrate the limitations of an additive approach to inclusivity in philosophy. The article aims to encourage readers to reexamine their understanding of the history of philosophy and consider more transformative and diverse perspectives. [Extracted from the article]

I focus in this response on what I take to be Bernasconi's proposal to dissolve and reframe moral and political philosophies around the problematic of slavery. Insofar as, in the wake of Afro‐diasporic and Black radical thought, it offers us one version of an argument that has now touched virtually all aspects of modern European philosophy, how are we to understand the specific orientations of Bernasconi's approach? Reading Bernasconi's article, I comment on the following points: (1) the notion of "absence" or "silence" about slavery, (2) Bernasconi's focus on methodology rather than individual moral or political responsibility, and (3) his shift away from canonical philosophical figures. To conclude, I open further questions regarding the relationships between the "material" approach to the history of philosophy he advocates in this article and the project of a "critical philosophy of race" he has defended elsewhere. [ABSTRACT FROM AUTHOR]

When Liberia, at its inception, adopted for her motto, "The Love of Freedom Brought Us Here," they were registering their embrace of a core tenet of modernity: the idea that freedom was the primary state of humanity and that any form of social living that turned this free being into a bonded phenomenon, forces it to obey dictates and laws not of its own choosing, to bow before rulers it had no hand in electing, and to live at the behest of another must stand condemned. They were merely the latest, back then, instantiation of Africans as singers of freedom's song in the modern age. Unfortunately, neither theirs nor earlier iterations in the Haitian Revolution, much less later contributions by other Africans in the continent, are to be found routinely, if at all, in the annals of modern philosophy. In this essay, I bring to our awareness how African thinkers have domesticated the idea of freedom as a legacy of modernity in their world. This is one of the bodies of work that is obscured by the wall that I argue, in Against Decolonisation: Taking African Agency Seriously (Hurst Publishers, 2022), decolonizers have erected in their mistaking, wittingly or unwittingly, modernity for colonialism and/or Westernization. [ABSTRACT FROM AUTHOR]

This article is on pedagogy; it is not a report on original research. It is a case study, seeking to spell out some implications for teaching History of Modern Philosophy (HMP). In past courses, I used a classic syllabus: Descartes, Spinoza, Leibniz, Locke, Hume, and Kant, focusing on epistemology and metaphysics, telling the standard story of rationalists and empiricists, with Kant breaking the stalemate with his transcendental arguments. After a few times, for circumstantial reasons, I changed the focus of the course. Instead of telling the usual story, I would focus on freedom in its metaphysical, moral, and political dimensions. This had the effect of giving the philosophy majors enough metaphysics and epistemology to make them work hard, while appealing to (some of) the General Education students by relating the course materials to real world struggles. I figured that some people who could not relate to the technical discussion of substance, attribute, and mode might relate to struggles for freedom. I think I succeeded, as I will go on to recount. [ABSTRACT FROM AUTHOR]

In Down to Earth, Bruno Latour addresses all inhabitants of the Earth as contemporary, all sharing a same present which he names 'the new climatic regime'. It does not mean that Latour endorses a new type of coloniality, erasing differences in the name of the emergency. 'Becoming Terrestrials' is not a call for unity in order to 'save the Earth'. It does however put into question the 'charitable fiction' Latour proposed in what he considered his opus magnus, the Inquiry into Modes of Existence. This paper will address the concern Latour expressed at the end of his life: has his Inquiry a future in the new climatic regime? Will the values Moderns both instaured and mistreated still matter for the ex-Moderns? This induces a reading of the Inquiry attentive to both its strategy and its partis pris, that confronts them with the radical orientation changes that mark Down to Earth. This results in a speculation about some of the rewritings Bruno Latour might have considered, had life granted him the time. [ABSTRACT FROM AUTHOR]

The article focuses on responding to critiques of Cassirer's philosophical approach, emphasizing the role of method, the a priori, and cultural reflection. Topics include an analysis of Cassirer's transcendental method, the debate over his concept of the a priori (constitutive vs. regulative), and the intricate relationship between his philosophy and the historical development of culture.

This article is a response to Ayumu Tamura's article on the possible influence of Sextus Empiricus on René Descartes's philosophy. The author of this response is skeptical of the claim that Descartes was familiar with Sextus's work, as there is no direct evidence to support this. The response emphasizes the need for more evidence to establish Descartes's familiarity with Sextus's Outlines and questions the comparisons made between the two philosophers. The article concludes that the question of Descartes's relationship to ancient skepticism remains uncertain. [Extracted from the article]

This article is an attempt to answer the question whether Descartes had read Sextus Empiricus's Outlines of Pyrrhonism. At first glance, the question seems trivial. This question, however, is of historico-philosophical significance in that it reveals, even if only partially, what Descartes, who is regarded as the father of early modern philosophy, inherited from his earlier intellectual legacy in formulating his own philosophy. I first compare statements from Sextus's Outlines with corresponding statements from Descartes's writings to identify their similarities in terms of content. This comparison focuses on their views regarding four subjects: the syllogistic, moral guidelines, the use of definitions, and true opinions. I then analyse and discuss whether the degree of similarity between these sets of statements is sufficient to conclude that the particular work of Descartes is based on Sextus's arguments. This preliminary study can only provide indirect evidence that Descartes had read Sextus, for a thorough clarification of whether he read anything other than the works he himself stated that he had read (e.g., Cicero, Suárez), would require further circumstantial evidence, however weak it may be. [ABSTRACT FROM AUTHOR]

To step up the activity level of academic philosophizing, "Teaching World Philosophies" will propose that one first engage in a thorough housecleaning before teaching world-philosophical traditions today. In the path that will be sketched as an example in this regard, I will critically engage "the West," a concept that looms over an adequate academic engagement with world philosophies today. Bringing into the conversation Humayun Kabir's (1906–1969) analysis of philosophy as a space that can generate and foster critical independent thinking within a society, I will argue that a change in ingrained patterns of conducting a social activity like academic philosophy can be changed. This change might, in fact, be urgent especially in those locales in Europe in which academic philosophy as it is practiced today was crafted. [ABSTRACT FROM AUTHOR]

The article discusses the challenges faced by scholars in balancing the production and reception of written work. It highlights the historical difficulties of writing and the technological advancements that have eased the writing process. The text explores the idea of limiting scholarly publications to thirty pages per year as a means to restore balance and encourage more thoughtful and concise writing. The author suggests that reducing production or increasing reception are potential solutions to address the overwhelming amount of scholarly material available. [Extracted from the article]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The search for digital twins is an ancient practice among both digital and organizational designers. It is grounded into a very old modern philosophy: representationalism. Here, I propose to distinguish two different types of representationalism: cognitive and narrative representationalism. I detail their genealogy and how there are interwoven with the very reconfiguration of scientific management through digitality during and after WWII. I explain how the apocalyptic orientations of post-war management have been preventing employee and customer subjectivation and fosters multiple self-images about us in the world. To discuss the dangers of such managerial processes for our present and our future, I come back to a parallel drawn by Michel Serres: the unexpected proximity between Ka and our philosophies of digitality, particularly artificial intelligence (AI). Maybe our worst nightmare could become our most ordinary experience. [ABSTRACT FROM AUTHOR]

Most philosophers agree that lies are assertions. Most also agree that to presuppose information is different from asserting it. In a series of papers, Viebahn [2020. “Lying with Presuppositions.” Noûs 54 (4): 731–751; “The Lying-Misleading Distinction: A Commitment-Based Approach.” Journal of Philosophy 118 (6): 298–319], along with an empirical study in Viebahn et al. [2021. “Can a Question be a lie? An Empirical Investigation.” Ergo 8 (7): 175–217], has recently argued that one can lie with presuppositions, and therefore one can assert that p by presupposing that p. The latter conclusion is a rejection of a cornerstone of modern philosophy of language and linguistics, and as such we should require strong reasons for accepting it. I argue here that the reasons for thinking that presuppositions can be lies are too weak to motivate giving up either the view that lies are assertions or the traditional distinction between presuppositions and assertions. [ABSTRACT FROM AUTHOR]

Leibniz's metaphysics already justifies evil not only through the normative power of God, assuming that it is simultaneously the omnipotence of reason. For Kant, evil becomes definitively the sole problem of the rational being, human. While for Leibniz, the divine will had organized all practical relations of humans and movements of the physical world in such a way that the practical reason of all individuals is metaphysically constituted and evil is justified, Kant shifts the focus to the practical reason of humans as autonomous subjects. In this paradigm, God loses his metaphysical power, retaining only a moral role. Nietzsche and Musil build upon this context, yet surprisingly, they do not further advance this development. Instead, they reject the power of pure reason, which becomes absolute for Kant. Simultaneously, they draw on God's metaphysical power over evil to formulate their concept of the new evil that confronts us in the practical contexts of modern life. [ABSTRACT FROM AUTHOR]

Magnetorheological materials refer to field-response smart materials whose properties are controllable with a magnetic field, including fluid, grease, elastomer, and gel. The unique magnetorheological effect exhibited by these smart materials is a physical phenomenon where physics and engineering intersect and has extensive application prospects in modern machinery. In electro-mechanical systems, magnetorheological materials offer a superior design method for mechanical devices used in the fields of transmission, damping, and braking. It is important to control the magnetorheological materials for advancing the design philosophy of modern electro-mechanical devices. Hence, this paper presents a recent progressive review on the fundamentals of magnetorheological materials and numerous applications. Firstly, an introduction to the magnetorheological effect and different types of magnetorheological materials are presented in this review. Then, the individual and coupled effects of sedimentation, temperature, and magnetic field on magnetorheological materials are discussed. Finally, magnetorheological materials-based devices have been extensively reviewed, including actuator, clutch, damper, brake, pump, valve, and robot, thus aiming to provide useful information for facilitating the design of complex electro-mechanical systems. [ABSTRACT FROM AUTHOR]

In this essay, I examine the intersection between the concepts of freedom, the self, God, and creativity in the works of one of the most prominent twentieth-century Jewish thinkers, Rabbi Abraham Isaac HaCohen Kook (1865–1935), exploring his use of these concepts through the lens of the Lebensphilosophie of the French philosopher Henri Bergson (1859–1941). I first draw a historical and thematic parallel between Bergson's and Kook's philosophies that to date has not been considered extensively. I then argue that five different interpretative puzzles related to the topic of freedom in Kook's teachings can be explained against the background of Bergson's thought. This Bergsonian interpretation enables the reader to appreciate in what way different aspects of Kook's thought—the metaphysical, ethical, epistemological, and theological—are interconnected and can be understood as an organic whole. I thereby show that the Bergsonian philosophical and systematic models are an important, and yet unexplored, interpretative tool for the study of Kook's theological and philosophical thought. [ABSTRACT FROM AUTHOR]

The article presents an attempt to search for a different path to a philosophy of Byzantine iconography, which, through the construct of virtual transcendentalism, heuristically allows to understand the icon as a poster of the logos development of Byzantine doctrinal thought in the context of the logos development of European philosophy, summarized by the concept of logodynamism (a new term introduced by the author), which embeds medieval Christian thought in the logos environment from Heraclitus, Parmenides through Plato and Aristotle to modern European philosophy and enables the search for modern ways of understanding Christian phenomena, such as Byzantine iconography. The article brings out the connection of the icon with the archetypal and contemporary forms of the poster through the idea of message and image as a cultural phenomenon and thus achieves a different ontological status for the icon, making sense of its positioning in the contemporary cultural environment. [ABSTRACT FROM AUTHOR]

Peter DeGabriele's book, "Drone Enlightenment: The Colonial Roots of Modern Warfare," argues that the use of drones by the Obama administration is consistent with Enlightenment thought. DeGabriele explores major Enlightenment texts on sovereignty, colonization, and human geography to show that drone strikes are a legacy of Enlightenment ideas. He challenges the notion that drone warfare contradicts liberal democratic principles, instead framing it as a necessary feature of Enlightenment thought. DeGabriele's interdisciplinary and transhistorical study provides a new perspective on the Enlightenment and its influence on contemporary politics. [Extracted from the article]