Search Results (669)

Most studies of Wang Bi’s “Mingxiang” 明象 (“Clarifying the Images”) treat its “grasping the meaning lies in forgetting the words” as a methodological rule for interpreting the Yijing, overlooking the deeper philosophical position behind it. We argue that this position shifts the inquiry from objective entities assumed by other Wei-Jin thinkers to the mind’s own activity, offering an epistemological and religious perspective on how the Yijing conveys the sages’ insight. On this basis, we reinterpret two key terms in Wang Bi’s reading: jin 盡 should be understood not as “exhaust” but as “express properly”, capturing the dialectical interplay of “loss” and “gain” in the presentation of meaning; wang 忘 should be understood in the sense of Aufhebung (sublation), which negates, preserves, and transcends images and words. Wang Bi’s insight is that the “words–images–meaning” triad forms a living unity that emerges only within the concrete activity of the mind. Through imagination, images are not fixed signs but self-transcending movements toward meaning. A concrete reading of the Mingyi 明夷 hexagram illustrates this dynamic, and an analysis of the Chinese script (revealing the etymological link between yan 言 and yin 音 and the internality of yi 意) further supports the argument that meaning is inseparable from the mind’s activity. The comparison with Augustine’s distinction between vox and verbum then brings to light the universal religious significance of this hermeneutics framework: the “words–images–meaning” triad offers a model of how the transcendent becomes accessible through symbols, and a vision of scriptural reading as spiritual cultivation. “Clarifying the Images” thus advances not merely a hermeneutic method within the Yijing tradition, but opens an epistemological path that takes the mind’s own activity as its starting point. This, we hold, is the universal philosophical and religious value of Wang Bi’s text, and a contribution deserving attention in the study of how the Yijing informs the mind’s grasp of meaning. Full article

Unchecked artificial intelligence strengthened by large language models poses a crisis that reaches past ethics into ontology, and it demands that we reconfigure the basic categories of anthropological theology. Working by a hermeneutical–constructive method that places biblical exegesis in dialogue with philosophical thinking, this article advances three interconnected theses. The first is that contemporary AI is reminiscent of the theological hubris of the Tower of Babel narrative (Genesis 11:1–9); both instantiate a closed system of signification that forecloses transcendence by collapsing the distinction between naming and being named. The second concerns what algorithmic governance produces—what Giorgio Agamben calls bare life, a condition the biblical theology of nakedness in Genesis 2–3 can inversely illuminate, and which Simone Weil’s analysis of attention as decreative receptivity sharpens by exposing algorithmic distractedness as the spiritual antipode of contemplative openness. The third is christological: Agamben’s potentiality–impotentiality and Weil’s attention and décréation converge with the kenosis of Philippians 2:5–11 to ground an anthropology of voluntary self-emptying instead of replicable capacity. Reading imago Dei with Paul Ricœur as a dynamic process and drawing on Emmanuel Levinas’s ethics of alterity, I argue that authentic existence in the algorithmic age requires a “second nakedness”, a deliberate refusal of egotistical self-assertion that reopens creaturely dependence, so that God’s grace becomes operative in the common life of humanity. Full article

Background: Diabetes mellitus is highly prevalent in Saudi Arabia and shapes individuals’ lived experiences within culturally and religiously embedded contexts. Although existing research has extensively examined biomedical, behavioral, and psychosocial dimensions of diabetes using quantitative and conventional qualitative approaches, there remains limited understanding of how individuals interpret, construct meaning, and reconstruct identity in relation to the illness over time. In particular, phenomenological inquiry is needed to access the lived, embodied, and existential dimensions of type 2 diabetes that are often not captured in existing outcome- or theme-focused qualitative studies. This study aimed to explore how Saudi adults with type 2 diabetes experience identity transitions, construct meaning, and undergo personal transformation. Methods: A hermeneutic phenomenological design informed by van Manen was employed. Twenty-seven Saudi adults with type 2 diabetes of at least one year’s duration were purposively recruited from a tertiary diabetes center in Riyadh. The sample size was guided by the principles of hermeneutic phenomenology, which prioritize depth, richness, and interpretive adequacy rather than numerical saturation. Recruitment and data collection continued until interpretive sufficiency was achieved, defined as the point at which no new experiential meanings or conceptual insights emerged across iterative analysis. Data were generated through in-depth, face-to-face interviews conducted in Arabic. Analysis followed an iterative interpretive process guided by the hermeneutic circle. Reflexivity, member checking, and peer review were used to enhance rigor. Results: Diabetes was experienced as a profound multidimensional disruption affecting embodiment, social roles, emotional well-being, and existential orientation. Participants described persistent fatigue and bodily limitation, shifting family roles and reduced social participation, emotional turbulence moving from shock to acceptance, and ongoing processes of meaning-making grounded in faith, gratitude, and strengthened family relationships. Conclusions: Living with diabetes involves an ongoing process of meaning-making and identity reconstruction that extends beyond clinical disease management to include emotional, social, and existential dimensions. These findings highlight the importance of culturally sensitive, person-centered care that addresses the lived experience of chronic illness within its sociocultural and spiritual context. Full article

Valentin Yakovlevich Parnakh (1891–1951)—poet, dancer, translator, critic, and indefatigable mediator between artistic milieux—developed idiosyncratic avant-garde poetics in which verbal texture, choreographic invention, and graphic inscription form a single communicative ecology. Focusing on Parnakh’s Parisian collection The Acrobat Climbs (Karabkaetsya acrobat) (1922), this article reconstructs how “low” temporal arts (cabaret, music hall, circus, pantomime) and the modernist revaluation of the body reoriented lyric practice away from a representational “image” toward a performative event and a kinetic sign. The argument proceeds from Parnakh’s struggle “to free oneself from the burden of the word” to the compensatory emergence of dance as an international, non-nationalized medium—at once existential (a “cry of the soul”) and formally experimental. Central attention is given to the author’s attempts to fix movement: the enigmatic “hieroglyphs of dances” printed in 1922 and their later clarification through more legible pictographic systems (“stick-figures”) published in the second half of the 1920s. By correlating poems, self-descriptions of choreography, and visual materials, this study reframes Parnakh’s apparent “obscurity” not as gratuitous zaum, but as a deliberately intermedial hermeneutic problem—one that presupposes translation between sign systems (word/line/body) as the very substance of avant-garde meaning. Full article

Based in a perspective informed by contemporary depth psychology’s recognition of the need for soul and steeped in contemporary philosophical theology, this article explores potential issues with emphasizing spiritual care as a practice. Using a blend of philosophical hermeneutics and existential phenomenology to examine the contemporary crisis symptomized by virtual realities, this article unfolds in three movements that argue for the importance of soul-oriented leadership development. The first section identifies our contemporary problem as an absence of soul. It builds on Glen Slater’s recent Jung vs. Borg and explores the problems that arise when emphasizing spirit, emphasizing the difficulties with virtual reality and the onset of disconnection that results. The second section contributes one potential for resolving the problem—through an emphasis on soul-oriented leadership development. It explores Jungian psychoanalytic work with an emphasis on sound instead of sight, outlining its potential as a resource for helping leaders individuate in ways that enhance personal virtue. The resulting sense of vocation—a calling gained through listening—provides an essential framework for leadership development as a form of soul work. The third section outlines the potential for leaders to embody a sense of a radical, believing hope based in their resulting access to creative soul work. The article concludes with a statement of hope concerning how those familiar with depth psychology or spiritual care might reflect on the potential meaning of their work. Full article

This article develops a conceptual account of semantic displacement in conversational AI. The central question concerns how agency is affected when systems do more than automate information retrieval and begin to supply the descriptions, classifications and normative cues through which users understand what they are doing. Drawing on philosophy of action, philosophy of language, hermeneutics, philosophy of technology and critical accounts of algorithmic mediation, this article reconstructs the relation between meaning and action as a condition of agency. Its methodological approach is conceptual and diagnostic, oriented toward clarifying a problem that becomes visible when established theories are brought together in relation to contemporary conversational systems. The article interprets these systems as operational semantic infrastructures that organize context-sensitive linguistic uptake within practical environments such as health, work, education, administration and everyday self-management. It then introduces semantic displacement as the condition in which action-relevant meanings become increasingly organized, prioritized and consolidated outside the agent’s own participatory interpretation. The argument contributes a vocabulary for distinguishing agency-enhancing semantic support from forms of semantic substitution that weaken interpretive participation. It concludes by proposing semantic sovereignty and interpretive contestability as normative ideals for human agency in AI-mediated environments. The argument specifies action as intentional conduct understood under socially available descriptions and cognition as situated interpretive sense-making rather than purely internal computation. It also clarifies three conditions under which semantic support becomes displacement: opaque semantic generation, practical stabilization and reduced interpretive contestability. Full article

The focus of this paper is Heidegger’s lecture “On the Basic Disposition of Knowledge” (summer semester 1939), first published in 2020 in GA 80.2 and still largely unexplored in Heidegger scholarship. In this text, Heidegger problematizes the scientific disposition as a lack of mindfulness (Besinnungslosigkeit). This lack of mindfulness is, in turn, characterized as a disturbance and forgetting of the original disposition that, in Plato and Aristotle, is named in Greek thaumazein. In the advanced form of occidental knowledge, shaped by techne, the remembrance of wonder at beings (Erstaunen) is no longer possible. Instead, the abandonment of Being (Seinsverlassenheit) becomes accessible only through another disposition: terror (Entsetzen). The paper argues that these distinctions between basic dispositions (curiositas, thaumazein, and terror) can be understood only by focusing on Heidegger’s concept of withdrawal (Entzug). In Heidegger’s words, one must take it seriously that Being withdraws from beings. On this basis, curiosity blocks the experience of withdrawal, thaumazein names the beginning of philosophy but cannot be repeated today, and it is terror that discloses the abandonment of Being. To place this claim in context, the paper offers a short sketch of Heidegger’s critique of curiositas, based on his Augustinian reception in the Natorp report (“Indication of the Hermeneutical Situation”) and in Being and Time (§ 36). It then draws on his account of thaumazein in Basic Questions of Philosophy (GA 45) and finally briefly turns to Contributions to Philosophy, where Heidegger develops the disposition of the other beginning in three stages: shock (Erschrecken), restraint (Verhaltenheit), and diffidence (Scheu). Full article

There is a dearth of research on New Testament and Johannine anthropology and its ethical demands. This paper advances the discussion by arguing that Mary Magdalene (John 20:1–18) demonstrates the limits and horizons of Johannine anthropology from the perspective of a woman’s response to the trauma of the Roman crucifixion of Jesus, his missing, tortured, and crucified body, and her encounter with the Risen Lord. This feminist-trauma hermeneutical characterization of Mary Magdalene, through exploring Johannine anthropology, critically engages Judith Herman’s discussion of the process from trauma to recovery. Read in the context of thousands of extrajudicial killings (EJK) in the so-called “War on Drugs” (2016–2022), Mary Magdalene embodies the anthropological limits of needing to secure the dead body of Jesus, remembering him, and mourning (20:1–15). The anthropological horizon is seen in Jesus sending her, with his resurrection and ascension message, to the rest as a reconnection with ordinary life (20:16–18). The insights gathered from the feminist-trauma hermeneutics study contribute to a Johannine anthropology that informs and inspires the surviving families of the EJK victims, as well as the theologians and pastoral workers who journey with them towards justice and healing with Mary Magdalene as a companion. Full article

This article examines the orientation that emerges during worship in the Abrahamic religions through the interrelation of bodily experience and architectural space. Drawing jointly on Maurice Merleau-Ponty’s phenomenology of the “lived body” and Mircea Eliade’s theory of sacred space, the study discusses how the directionality of worship in Judaism, Christianity, and Islam produces distinct spatial theologies. Methodologically, the research is based on a hermeneutic reading of selected sacred texts, rabbinic and liturgical sources, and on a comparative analysis of synagogue, church, and mosque spaces according to the criteria of orientation, architectural focus, bodily posture, congregational alignment, light, axis, threshold, and ritual surface. The proposed tripartite schema distinguishes between the horizontal covenantal orientation toward Jerusalem in Judaism, the vertical/transcendent axis associated with the cross, resurrection, and ascension in Christianity, and the downward orientation intensified around prostration in Islam. These orientations are not merely ritual prescriptions; rather, they constitute intentional structures through which the body is situated in relation to God, others, and the world. In the synagogue, the Torah ark and the direction of Jerusalem; in the church, the apse, cross, and luminous order; and in the mosque, the qibla wall, the alignment of prayer rows, and the surface of prostration are examined as architectural foci that materialize these intentional structures. The study brings together three domains that are often treated separately in literature: the phenomenology of religion, Eliadean cosmology, and architectural spatial analysis. In doing so, it proposes a comparative model of “spatial theology” among the Abrahamic traditions, articulated through the relationship between body, text, and worship structures. Ultimately, sacred space is interpreted as a dynamic order that is reconstituted in every act of worship through the convergence of bodily orientation, historical memory, and cosmic reference. Full article

Background: While the consumer experience of psychosis has received significant attention in Western research, a substantial gap exists regarding the experiences of women in the Kingdom of Saudi Arabia (KSA). In this context, religious, cultural, familial, and gender-specific factors uniquely shape the experience of psychosis, help-seeking behaviors, and recovery. This study aimed to explore the lived experiences of Saudi women with psychosis across three phases: first-episode onset, hospitalization or follow-up, and community living after discharge. Methods: This hermeneutic phenomenological study, guided by van Manen’s methodology, employed all six lifeworld existentials: lived space, lived body, lived time, lived self-other, lived thing, and lived cyborg. Semi-structured interviews were conducted with 21 women diagnosed with psychosis at two hospitals in Riyadh, KSA. Data collection included 13 audio-recorded interviews and eight documented via field notes, supplemented by creative methods such as drawings, poems, and written texts analyzed using van Manen’s vocative method. All Arabic data were professionally translated and verified for accuracy. Results: Three overarching themes emerged. First, women’s lived experiences of first-episode psychosis highlighted the process of understanding causes and developing insight during onset. Second, experiences during admission and follow-up revealed the impact of clinical encounters, nursing care, and the critical need for therapeutic healing spaces. Third, living with psychosis in the community emphasized the complexities of medication adherence, family dynamics, and the pursuit of recovery through education, employment, and religious practice. Conclusions: The participants articulated user-based recovery perspectives, including empowerment, shared decision-making, and hope, which contrasted sharply with the service-based approaches they received. Culturally specific stressors and pervasive stigma shaped every phase of their journey. To the authors’ knowledge, no prior study has examined this population using a hermeneutic phenomenological framework; these findings provide a women-focused, culturally situated evidence base for developing gender-specific recovery models and enhanced discharge planning within the KSA mental health system. Full article

This study redefines Christian spirituality as an ontological transformation realized through participation in the divine speech acts of God, articulated as the perlocutionary presence of Christ. Moving beyond dominant approaches that emphasize moral formation, psychological experience, or ritual practice, the article situates spirituality within the linguistic and ontological dynamics attested in Scripture and early Christian tradition. Drawing on speech act theory as developed by J. L. Austin and John Searle, alongside theological interpretations by Nicholas Wolterstorff and Kevin Vanhoozer, the study argues that divine speech operates as a performative event that effects real transformation. Methodologically, it examines biblical narratives of naming, revelation, forgiveness, and healing as instances of performative divine discourse, and engages patristic and monastic sources—including Athanasius, Augustine, and early monastic rules—to demonstrate how early Christian spirituality was understood as participatory formation through the Word. The article proposes an interpretive framework structured by language, action, and being, in which the presence of Christ is understood not as a static metaphysical state but as a transformative event enacted through divine speech. It concludes that this ontological reconfiguration offers a constructive bridge between ancient Christian spirituality and contemporary theological reflection. Full article

Background/Objectives: Norway’s ageing population includes many older adults living alone who receive home care and are at increased risk of loneliness. Loneliness is the subjective sense of unmet or imbalanced social needs, shaped by culture and living conditions, and can be social (lack of contact) or emotional (absence of close, trusting relationships). In older people, it often follows partner or role loss or reduced mobility or participation and is associated with emotional pain, lowered self-worth and poorer health and quality of life. This study aimed to explore patients’ experiences of loneliness while living alone and receiving home care. Methods: Twelve older patients (aged 74–98 years) participated in in-depth interviews, which were analysed using phenomenological-hermeneutical analysis in line with Lindseth and Norberg’s recommendations. Results: The results are presented under the following themes: (I) An overwhelming and painful feeling, (II) A presence without connection, and (III) Experiencing a sense of alienation. Conclusions: This study describes complex feelings of loneliness for the majority of participants, often worsened by poor mobility and shrinking social networks. From the patient perspective, good home care goes beyond practical and medical tasks: patients need to be treated as whole persons, with respect and understanding, to alleviate loneliness. Staffing stability, predictable visiting times, time for conversation, and small acts of kindness are central to well-being and the prevention of loneliness. Municipal healthcare should prioritize relationship-building, communication skills, and organizational solutions that enable continuity and flexibility. Focusing on the patient perspective in planning and evaluation will create better targeted interventions and support dignified ageing. Full article

The rapid digitization of large source collections in the humanities over the last three decades has comprehensively transformed the discipline. The accessibility of primary sources has improved drastically, the pre-processing of research data has been revolutionized in some areas, and new transdisciplinary approaches have emerged and become possible. However, while digital and computational historians have produced extensive reflection on these developments, the theoretical grounding of this transformation has not been fully integrated into mainstream historical methodology: most critically, the concept of ‘information’, central to computer science and computational methods, has not yet been systematically received as a technical category within the discipline’s methodological canon. In this contribution, we employ a concept from Science and Technology Studies—Bruno Latour’s ‘circulating reference’—to analyze and render describable the processes of historical research within a digitized research environment. Through three case studies—AI-supported segmentation of Habsburg cadastral maps (1817–1861), computational analysis of the Hof- und Staatsschematismus (1702–1918), and the datafication of the Munich Special Court archive inventory (1933–1945, 1975–1977)—we demonstrate how and at which specific points historical research benefits from this framework, and what new insights it enables. Full article

This article addresses the problem of the truth of religion from a personalist perspective, moving beyond classical propositional conceptions of truth. The starting point is the claim that, in Christianity, truth has a personal character and is fulfilled in the person of Jesus Christ, which leads to a shift from truth understood as the correspondence of judgment and reality to truthfulness as the existential integrity of the human person. Methodologically, the study is located at the intersection of fundamental and systematic theology. It employs conceptual analysis, theological hermeneutics, and systematic argumentation in order to reconstruct, from within Christian personalism, a criterion of religious truthfulness. It is argued that the truth of religion cannot be reduced to doctrinal coherence, but is manifested in the degree to which religion fosters personal integration, relational capacity, and participation in communion. Particular attention is given to the role of the liturgy, especially the Eucharist, understood as a space of personal integration and transformation, in which the human person is drawn into relationship with God and the ecclesial community. The analysis further suggests that this criterion may have heuristic value in comparative theology, provided that the distinction between Christian claims to fullness and analogical participation in truthfulness is carefully maintained. In conclusion, a religion is true insofar as it makes the human person true, that is, integrated, relational, and capable of participation in communion. Such truthfulness has an ontological and personalist character, rather than being merely functional or pragmatic. Full article

Background: Problematic pornography use (PPU) has emerged as a clinically significant phenomenon with severe repercussions for mental health and interpersonal relationships. Despite advances in prevalence studies, a gap remains in understanding the subjective processes of recovery and personal transformation. Objective: To describe the lived experience of individuals in recovery from PPU and compulsive sexual behavior and to analyze the perceived factors and dynamics of group support within their process of change. Methods: A qualitative study was conducted following Van Manen’s phenomenological-hermeneutical approach. In-depth semi-structured interviews were held with 27 individuals (26 men, 1 woman) engaged in structured recovery. Data analysis was performed through thematic analysis supported by ATLAS.ti Scientific Software Development GmbH, 2026. Results: A structured trajectory was identified across three phases: personal collapse, group engagement, and transformative mechanisms. Accountability emerged as a salient perceived mechanism of change, fostering sincerity (35.7%) and relapse prevention (19.1%). The “mirror effect” and “rational hope” within the support group facilitate a profound identity shift from a “spoiled identity” to a state of personal authenticity. Conclusions: For individuals engaged in structured support groups, recovery from PPU transcends mere abstinence, requiring a profound identity transformation facilitated by collective connection and honesty. These findings suggest the potential utility of integrating group-based accountability into therapeutic interventions for behavioral addictions tailored to the patient’s experiential profile. Full article