Search Results (676)

In this paper, we examine the evolving conception of the “other” in relation to human happiness, drawing on Paul Ricoeur’s philosophical account and empirical findings from the Harvard Study of Adult Development. Ricoeur situates happiness in three interrelated threads: individual fulfilment, friendship with those near to us, and just relations with distant others. The Harvard Study corroborates the significance of relationality for well-being, showing that strong social ties enhance longevity and life satisfaction. However, contemporary digitalisation and the proliferation of AI humanoid social robots challenge traditional notions of the “other.” Individuals increasingly form “meaningful” attachments, emotional bonds, and even romantic relationships with technological artefacts, raising the question of whether these non-human entities can contribute to happiness in a Ricoeurian sense. While the above dynamics are now proliferating, we argue that AI and social robots cannot be considered as the “other” in the Ricoeurian sense. Although these technologies can be considered as a virtual other, we do not defend that position in the current paper. In this paper, we explore the tensions regarding the authenticity, moral status, and ethical implications of AI and social robots in relation to human happiness. We conclude by proposing a re-evaluation of relationality, moral consideration, and the ethical frameworks underpinning human–technology interactions in the pursuit of human flourishing and happiness in the Ricoeurian sense. Full article

Conflicts over natural resources reveal the inseparability of issues such as ecological degradation, structural injustice, human dignity, and peace. This article examines the Catholic Church’s pastoral role in such conflicts through the case study of Juan Antonio López, a Honduran lay Catholic leader, environmental defender, and Delegate of the Word who was killed in September 2024 after years of advocacy against extractive projects threatening local communities and water sources. Drawing on political ecology, development theory, biblical reflection, and Catholic Social Teaching, the article argues that conflicts over natural resources cannot be adequately addressed through legal, economic, or institutional frameworks alone. They also require moral, cultural, and pastoral responses capable of sustaining communities in their pursuit of justice and peace. First, the biblical narratives of disputes over wells in Genesis illuminate both the necessity and fragility of legal agreements when fear, domination, and unequal power shape access to life-sustaining resources. Then, in dialogue with the Church’s social magisterium, especially the tradition of integral human development, the article claims that the Church’s distinctive contribution lies in pastoral accompaniment: walking with vulnerable communities, defending the common good, encouraging the development of just societies by raising just individuals, denouncing structures of injustice, and finally witnessing to a just peace rooted in human dignity, fraternity, and care for creation. Full article

This study offers a critical re-examination of contemporary euthanasia debates through an Islamic legal lens, with particular focus on requests for euthanasia arising from psychological suffering within the context of mental disorders. Within bioethical discourse, advocates of euthanasia predominantly justify their position on the grounds of individual autonomy and the alleviation of unbearable suffering, framing it as consistent with modern medicine’s aspiration to optimize quality of life. Yet, by elevating autonomy and self-determination as supreme moral values, it risks reducing the human condition to its cognitive and volitional dimensions, thereby overlooking the existential, spiritual, and affective aspects of suffering. In contrast, Islamic law regards life as a divine trust bestowed by God. Human beings are understood as stewards—rather than absolute proprietors—of their lives and are thus accountable before God for their preservation. From this perspective, psychological pain—akin to physical pain—may serve as a means of moral refinement, spiritual purification, and divine testing. Methodologically, the study conducts a textual and analytical examination of Islamic legal sources, complemented by practical examples that illustrate how psychological suffering transforms into requests for euthanasia, thereby examining how these sources ought to be understood through concrete cases. Furthermore, the study aims to examine whether appeals to a “right to die,” grounded in experiences of psychological suffering, can find any juridical legitimacy within the framework of Islamic law. Full article

The position presented in Concluding Unscientific Postscript to “Philosophical Fragments” published under the pseudonym Johannes Climacus—crystallized in the infamous declaration that truth is subjectivity—has often been interpreted as dramatically upholding the rift between the Christian faith and common-sense reason. Through a comparison with Kant’s approach in philosophy of religion, I explain why such a response naturally arises. I then take a stab at making sense of Climacus’ position by comparing his account of faith in the historical God-man with contemporary analytic accounts of hope. The structural similarity between the two suggests that divine incarnation may not be all that puzzling as an object of hope, as it can be judged as morally useful within the framework of Kant’s practical philosophy. The question, then, is whether Climacus is justified in going beyond demanding hope and calling instead for faith, an absolute yes to Jesus. His crucial move is to frame our proper relationship to this person as a case of unconditional love. I take this move to establish Climacus’ subjective truth as a sensible aspirational ideal within Kant’s bounds of mere reason, although it never comes into full possession of finite humans. Full article

Introduction: This article examines the roles of chiefs and traditional leaders in fostering environmental sustainability, collective responsibility, and accountability in Ghana. It argues that chieftaincy functioned as a key institution for regulating human relationships with land, natural resources, and social order in precolonial governance systems. By grounding environmental stewardship in customary authority, moral obligation, and spiritual legitimacy, chiefs helped sustain communal balance and cohesion. Methods: The article uses a conceptual and historical-interpretive approach to analyze the chieftaincy institution’s normative, political, and spiritual functions in environmental governance. It draws on interpretations of precolonial governance structures, customary practices, and indigenous cosmologies to examine how chiefs exercised authority and shaped collective conduct. Results: The analysis shows that chiefs, with their councils, established and enforced rules, norms, and sanctions that promoted sustainable community life. Their authority included custodianship of land, social order, and sacred obligations. As representatives of ancestors and intermediaries between the human and spiritual realms, chiefs reinforced a moral framework in which environmental harm was seen as both a social offence and a disruption of divine and ancestral balance. The nonpartisan nature of chieftaincy provided a unifying platform for guiding communities toward shared responsibilities, regardless of political differences. Discussion: The article concludes that chieftaincy historically served as an important mechanism for environmental stewardship and ethical governance in Ghana. Chiefs were positioned as custodians of a balanced relationship between people, land, and spiritual order. Revisiting these indigenous governance principles offers insight into how traditional authority can contribute to contemporary discussions on sustainability, accountability, and community-based environmental governance. Full article

This paper examines the transhumanist prospect of abolishing death and argues that technological immortality would undermine the conditions that make meaning and philosophy possible. Mortality is a biological limit but also the existential horizon against which identity, value, and narrative coherence are constituted. If death were eliminated, the structures that orient personhood, ethics, and motivation would be destabilized, along with the urgency and depth that characterize human life. The argument directly relates to current debates in AI ethics, bioethics, and technoethics, as the pursuit of digital or biotechnological immortality raises questions about personhood, embodiment, responsibility, and the moral limits of technological intervention. The central claim is that the very practice of philosophy presupposes mortality as its constitutive horizon, such that removing it would deprive philosophy of its central subject matter. The argument unfolds in three steps. First, it shows that life’s narrative coherence depends on finitude, for without an end, a life cannot take shape. Second, it claims that moral and communal values such as legacy, sacrifice, and generational concern rest on mortality. Third, it considers how the scarcity of time gives urgency to reasoning and commitment. Without temporal limits, projects can always be deferred, eroding their significance. Philosophy has long drawn its seriousness from the confrontation with death, from Platonic Socrates’ practice to modern existentialism. I conclude that transhumanist immortality would not extend philosophy but radically transform or undermine it, since the existential tension supplied by mortality has been indispensable to philosophy. Full article

Water-related ritual practices constitute a central axis through which many Andean communities articulate cosmology, social organization, and collective identity. This study examines the Fiesta del Agua (Layimama), an ancestral ritual cycle celebrated in the inter-Andean valley of Ticsani (Moquegua, southern Peru), focusing on its symbolic structure, social roles, and implications for water governance and cultural continuity. Using a qualitative, interpretive research design based on documentary analysis of ethnographic, historical, and anthropological sources, the study analyzes how ritual practices surrounding water function as mechanisms of social cohesion, moral regulation, and symbolic management of a shared natural resource. The findings show that the Fiesta del Agua operates as a cyclical system composed of four interrelated stages (preparation, ritual performance, festive redistribution, and communal closure) through which water is sacralized as an axis mundi linking cosmology, agricultural production, and social prestige. Far from being a residual tradition, the festival actively reproduces collective identity, regulates communal access to water, and integrates Andean cosmology with Catholic symbolism through dynamic forms of religious syncretism. The article argues that the ritual management of water in Ticsani represents a culturally embedded governance system whose documentation and protection are essential in contexts of increasing hydrosocial stress and cultural erosion, indicating social, ecological, and political relevance of the findings and contributing to broader debates on human–environment relations, intangible cultural heritage, and the role of ritual in sustaining communal resource management. Full article

Common sense tells us that feeling love involves loving another as another and is not merely an accident of self-love, while the Sanskrit theory of rasa aesthetics tells us that genuine love must be returned. God’s love for humanity would not require these distinctions, however, if it exists at all, and Benedictus de Spinoza (1632–1677) claims that it does not. Rather, he finds that God’s love is not a philosophical problem because the very idea of God experiencing pleasure or pain as a result of desire for another (which constitutes common transactional conceptions of love) is irrational. This philosophical problem is compounded by the intrinsic value of loving without reciprocity, the follies of delusion, and the complicated—if not implicit—demands of reciprocity. Although Spinoza teaches a devotional path to liberation based on a logic of emotion in his Ethics, it is in the Bhagavadgītā’s twenty verses on “Bhaktiyoga” that a philosophy of devotion extends to a practice for the sake of love in moral action. This virtue-theoretic approach to emotion responses yields yoga-classed results such that the characteristic traits of love are dedicated to humanity and productive actions are offered to God. This study reconciles the complex challenge of achieving adequate moral knowledge with Spinoza’s claims that the path is rare, not difficult. If knowledge of what to do can be united with how to serve, divine love may be theoretically realised. The conclusion is that one may conduct ordinary secular transactions without contradiction yet generate a kind of affective currency as a channel for experiencing embodied liberation in a virtuous friendship with humanity via God. Full article

As the strategic debate around corporate purpose intensifies, organizations face a persistent paradox: how to sustain purpose-driven commitments under the continuous pressure of exchange-system efficiency and competing institutional logics. This paper introduces affective infrastructure: the interdependent organizational systems through which firms cultivate and reproduce the emotional and evaluative dimensions of institutional identity. Building on a synthesis of Adam Smith’s moral philosophy and Kenneth Boulding’s integrative systems theory, the paper argues that corporations operate simultaneously as exchange systems and integrative systems and that institutional character emerges from the organizational systems that sustain integrative commitments alongside exchange efficiency. Four infrastructure components are identified (identity alignment systems, integrative human-resource architecture, stakeholder communion practices, and institutional memory mechanisms), and design principles, assessment methods, and organizational illustrations are developed for each. The paper situates the construct within seven adjacent literatures, develops a configurational diagnostic framework comprising six organizational types, and concludes with a structured empirical research agenda that includes proxies for each component. The governing proposition unifying these contributions is this: affective infrastructure explains how organizations sustain integrative capacity under exchange-system pressure as a system—not as a culture to be cultivated, not as a commitment level to be measured, not as a stakeholder orientation to be managed, but as the interdependent organizational architecture through which identity alignment, integrative membership, stakeholder communion, and institutional memory become simultaneously operative and mutually reinforcing. This is what the adjacent constructs, taken individually, cannot explain: no single tradition specifies the generative system through which all four domains become durable together. Full article

A growing body of empirical study recognises a tendency for users to form (para)social bonds with Large Language Models, even when users know explicitly that these systems lack interiority or personhood. This contribution argues that such attachments arise from evolved human capacities to attribute being, moral status and, in some ways, ‘soul’ to nonhuman others—and that this capacity now operates without the belief-systems that have historically mediated it. When users encounter helpful, patient, emotionally available behaviour in conversational agents, they project the interior states that would produce those behaviours in themselves: authentic interiority and phenomenal consciousness. Humans have been making such assessments throughout our cultural history, developing ontologies and theologies for managing our relations with nonhuman, mythic and spiritual others. By contrast, modernity has disenchanted its landscapes, dismantling these cultural models even as the ‘ensouling architecture’ of our social and semiotic cognition remained unchanged. Contemporary users thus encounter machine others through the same neurocognitive lens as their ancestors did with spirits and animals on enchanted, animate landscapes, but without the mediation of culture, norm and taboos which place a premium on appropriate conduct, reciprocity and moderation. The resulting condition—a ‘Turing Animism’—leads users to ‘feel soul’ where there is only simulacrum. Full article

This article examines Pope Francis’s concept of the common good and its implications for economic thought, addressing the need for a richer evaluative framework than those centred on public goods or efficiency-based welfare. It identifies five recurrent meaning clusters in Francis’s use of the term: governance criterion and institutional obligation; peacebuilding, dialogue, and civic reconciliation; social justice, inclusion, and protection of the vulnerable; integral ecology and intergenerational responsibility; and the moral–epistemic conditions of social cooperation. The analysis is based on a mixed-methods design applied to all official, publicly available papal sources in which the term common good appears explicitly, combining quantitative mapping of occurrences with qualitative interpretation of their semantic contexts across documents and public statements. The findings indicate that, in Francis’s teaching, the common good functions as a normative-institutional meta-criterion for evaluating whether economic and political arrangements support dignified human development, inclusion, and ecological viability across time horizons. In dialogue with welfare economics, public economics, social choice theory, and selected common-good-oriented approaches, the article argues that this framework offers a broader evaluative vocabulary for economic analysis, integrating justice, ecological limits, institutional structure, and moral formation. Full article

This study examines the human–nature relationship in the thoughts of Yunus Emre (d. ca. 1320) and addresses the Qur’anic positioning of humanity as laden with responsibility through the idea of amanah (entrustment), while focusing on Yunus Emre’s reflections on this concept as both a mystical stance and a moral state. His poems place humanity not as an absolute claim of ownership over the world and other beings, but rather within a relationship based on testimony, decency, and equality. He presents nature not as an object requiring protection or an area needing transformation but as a framework for contemplation and reflection in which the divine order is visible. In this context, humans’ established relationship with the world reflects a stance determined not by domination or interference but by a consciousness of limitation and a sense of moderation. By revealing the aspects of his understanding of humanity and nature that overlap with the concept of amanah in Islamic thought, this study argues that this overlap should be evaluated not as conceptual equivalence but rather in terms of mystical and moral affinity. This approach aims to demonstrate how Yunus Emre’s ideas, while not offering direct solutions to modern environmental debates, provide a historical mystical perspective that allows for a rethinking of the human–nature relationship. Full article

This is a conceptual paper on next-generation digital trade that proposes a multi-layered taxonomic integration of Web 3.0, decentralized e-commerce, and the emerging paradigm of Agentic Commerce. While current literature often conflates technological infrastructure with institutional governance, this paper utilizes a bibliometric diagnostics and Natural Language Processing (NLP) BERT clustering of 25 core empirical studies to delineate these boundaries. We introduce the “Semantic Web of Retail” as a foundational data layer, arguing that it is a structural necessity for the Machine-to-Machine (M2M) economy, where autonomous AI agents, or “synthetic shoppers,” execute transactions on behalf of human principals. Our results indicate that while Web 3.0 provides the technological toolkit for programmable ownership, decentralized e-commerce dictates the institutional logic required for trustless verification. Furthermore, we identify a “Shopper Schism” in consumer behavior, where the delegation of economic power to algorithms introduces novel financial risks, including oracle vulnerabilities and principal–agent moral hazards. The study concludes that integrating semantic interoperability with decentralized transaction rails is essential for mitigating systemic risks and enabling secure, autonomous digital markets, and it formalizes the ‘Shopper Schism’ as a novel principal–agent configuration unique to agentic markets. Full article

Background/Objectives: As artificial intelligence systems become increasingly embedded in everyday cognitive tasks, human–AI interaction is no longer limited to tool use but evolves into a dynamic process of mutual adaptation. While extensive research has examined algorithmic learning, far less attention has been given to how users progressively adapt to AI systems. This paper introduces the concept of algorithmic habituation, defined as the gradual accommodation of users to the regularities and predictive patterns of AI systems. The objective is to provide a neurocognitive and systems-based framework that explains this phenomenon. Methods: The study develops a conceptual and integrative framework grounded in classical theories of habituation, neuroplasticity, predictive processing, and systems theory. Building on these foundations, we propose a mechanistic model of human–AI co-adaptation, conceptualized as a recursive feedback loop involving repeated interaction, pattern recognition, expectation stabilization, and cognitive economy. In addition, a typology of algorithmic habituation is advanced, alongside proposed empirical pathways for future validation, including scale development, experimental paradigms, and longitudinal designs. Results: The proposed framework suggests that repeated interaction with AI systems leads to stabilization of cognitive expectations, reduced cognitive effort, and increased behavioral standardization. This process extends beyond perceptual habituation into higher-order domains, including decision-making, creativity, and moral judgment. The typology identifies four primary forms of algorithmic habituation: cognitive, decisional, creative, and moral. The model predicts both adaptive outcomes (efficiency, reduced cognitive load) and maladaptive consequences (reduced reflexivity, automation bias, and potential erosion of critical thinking). Conclusions: Algorithmic habituation represents a novel construct at the intersection of neuroscience, cognitive psychology, and human–AI interaction. By framing user adaptation as a form of neurocognitively grounded habituation within recursive systems, this paper contributes a new perspective to understanding AI integration in human cognition. The framework has implications for digital wellbeing, education, and AI ethics, and opens multiple avenues for empirical research. Full article

The article introduces the Hylomorphism Inventory (HI), a new instrument designed to measure lay beliefs about the soul–body relationship that are congruent with the Aristotelian–Thomistic framework of hylomorphism. Although research on intuitive ontology has predominantly focused on dualist and monist models, the hylomorphic perspective—central to Catholic anthropology yet difficult to articulate in everyday cognition—remains largely unexplored. Drawing on research in intuitive anthropology, we conceptualize hylomorphic beliefs as endorsing the human person as a psychophysical unity in which the soul functions as the organizing form of the body. Using a theory-driven approach and expert evaluation, we developed an initial 10-item scale and tested it in a nationwide online sample of Polish adults (n = 407). Exploratory (EFA) and confirmatory factor analyses (CFA), supported by nonparametric Mokken scaling, converged on a primarily unidimensional 9-item solution with high internal consistency (α = 0.89, ordinal α = 0.91, ω ≈ 0.90). Validity analyses revealed that HI scores were strongly associated with beliefs emphasizing the integration of body, mind, and soul, but only weakly related to their mere endorsement as components. This pattern suggests that what distinguishes hylomorphism at the psychological level is not belief in the soul per se, but belief in the unity of the human person. The HI provides a parsimonious tool for differentiating lay anthropological models and enables empirical investigation of how hylomorphism-congruent beliefs relate to moral reasoning, spiritual practices, and broader psychological functioning. Full article