Search Results (76)

Peri-urban areas in the Global South are rapidly transforming due to urban expansion, land commodification, and institutional change. Although diverse theoretical perspectives address these dynamics, existing scholarship remains fragmented. This study systematically reviews how various theoretical frameworks deepen our understanding of peri-urban land transformation, focusing on conceptual and institutional dimensions. Following PRISMA 2020 guidelines, a systematic review was conducted on 120 studies published between 1996 and 2024, sourced from Scopus, Web of Science, ProQuest, and additional unindexed repositories. Eligible studies explicitly addressed peri-urban land issues in the Global South and applied theoretical approaches. Data extraction involved detailed coding of study characteristics, theoretical orientations, and thematic insights. Using open and selective coding, 19 thematic codes were identified. Three overarching themes emerged: (1) conceptualizing peri-urban spaces through territorial, functional, and transitional lenses; (2) institutionalization of place; and (3) theoretical interpretations of land transformation grounded in neoclassical, modernization, neo-Marxist, dependency, structuration, institutionalist, and urban political ecology frameworks. Studies were appraised for theoretical rigor, relevance, and potential conceptual bias. Limitations include the exclusion of non-English studies. Findings highlight the need for pluralistic, context-sensitive frameworks, with political ecology offering a particularly integrative analytical lens to examine global–local power dynamics and socio-natural transformations. This review was funded by the Alexander von Humboldt Foundation (Georg Forster Fellowship, grant no. 1233452). Full article

The work Xingli zhenquan tigang (Sing lii jen ciyan bithei hešen) was written in Chinese and Manchu by the French Jesuit Alexandre de la Charme (1695–1767) and published in Beijing in 1753. The first two sections of this paper provide an introduction to de la Charme’s work biography and to further textual and historical contexts, explore the peculiarities of the subsequent early German reception of the work almost 90 years later, and introduce the content from an overview perspective. The third section explores the most essential contents of Book 1 (of 3) of the Manchu version. The investigation is based on Hans Conon von der Gabelentz’s (1807–1874) German translation from 1840. Camouflaged as a Confucian educational dialogue, and by blurring his true identity in his publication, de la Charme criticizes Neo-Confucian positions from an implicitly Cartesian and hidden Christian perspective, tacitly blending Cartesian views with traditional Chinese concepts. In addition, he alludes to Manchu shamanic views in the same regard. De la Charme’s assimilating rhetoric “triangulation” of three different cultural and linguistic horizons of thought and spirituality proves that later Jesuit scholarship reached out into the inherent ethnic and spiritual diversity of the Qing intellectual and political elites. Hidden allusions to Descartes’s dualistic concepts of res cogitans and res extensa implicitly anticipate the beginnings of China’s intellectual modernization period one and a half centuries later. This work also provides an example of how the exchange of intellectual and religious elements persisted despite the Rites Controversy and demonstrates how the fading Jesuit mission influenced early German sinology. I believe that this previously underexplored work is significant in both systematic and historical respects. It is particularly relevant in the context of current comparative research fields, as well as transcultural and interreligious intellectual dialogue in East Asia and around the world. Full article

The proliferation of cyber–physical systems in modern vehicles, characterized by densely interconnected Electronic Control Units (ECUs) and heterogeneous communication networks, has significantly expanded the automotive attack surface. Traditional Threat Analysis and Risk Assessment (TARA) methodologies remain predominantly manual processes that exhibit limitations in scalability, and comprehensive threat identification. This research addresses these limitations by developing a formalized framework for automating attack path analysis within the automotive architecture. While attack graph methodologies have demonstrated efficacy in conventional information technology domains, their application within automotive cybersecurity contexts presents unique challenges stemming from domain-specific architectural constraints. We propose a novel Graph-based Attack Path Prioritization (GAPP) methodology that integrates Extended Finite State Machine (EFSM) modeling. Our implementation employs the Neo4j property graph database architecture to establish the mappings between architectural components, security states, and exploitation vectors. This research contributes a systematic approach to automotive security assessment, enhancing vulnerability identification capabilities while reducing analytical complexity. Full article

During the Meiji period, the relationship between Confucianism and the indigenous Japanese religion of Shinto became more complex within the context of national culture and policy. The integration of Confucianism and Shinto became an important part of Japan’s modernization and ideological construction. However, this profound fusion did not emerge suddenly; as early as the Edo period, Confucianism and Shinto had already established a certain degree of interaction and influence. Therefore, this article attempts to outline an early example of the combination of Shinto and Confucianism (more specifically, Neo-Confucianism, which had a profound impact on modern and contemporary Japan) through the lens of the integrated thought of Shinto and Confucianism of the early Edo-period scholar, Kaibara Ekiken. Full article

Although the Zhuangzi is mentioned in late Warring States and Han Dynasty texts, it was in the post-Han Wei-Jin period that it first exerted a significant influence on intellectual life, becoming a central target for both praise and criticism, much of which focused on its transcendent attitude toward Confucian social values and secular interests. This paper examines these discussions, focusing on criticisms from the pragmatically minded realist Confucian literati of the period, who largely regarded the text as detaching and distracting scholars from the pressing needs of the state and responses from the more sympathetic and idealist “Neo-Daoist” figures of the Dark Learning (xuanxue) movement. For the latter, the spiritual self-transcendence that could be found in the Zhuangzi text was not only a source of personal satisfaction and joy but also served an important function in Confucian ethics, leading readers to transcend narrow obsession with individual self-interest, political power and social status. While these debates express the state of Chinese society after the collapse of the Han Dynasty, they have also been seen as reflecting wider issues that have become prominent in modern Western philosophical and religious thought, notably the concept of nihilism, an association that is here critically assessed in detail. Full article

This study provides an analysis, text, and translation of satire III.1 from Thomas Naogeorgus’s Satyrarum libri quinque priores (1555), which offers a vivid neo-Latin poetic depiction of the fall of Satan and his followers. It situates Naogeorgus’s work within the tradition of early modern satire and epic, exploring its alignment with theological discourse and its engagement with classical and Biblical motifs. Through a close reading of the text, this article identifies significant thematic and stylistic parallels with John Milton’s Paradise Lost. While acknowledging the limitations of asserting direct literary influence, it highlights Naogeorgus’s unique contributions to the broader literary tradition of Christian epic poetry. The paper calls for greater scholarly attention to Naogeorgus’s oeuvre, emphasizing its value beyond mere comparative analyses, as a distinctive voice in Reformation humanist verse. By providing a translation and commentary, this work aims to promote further studies of neo-Latin literature and its complex interplay with theological and literary traditions. Full article

While Kepler is regarded as a major figure in standard historical accounts of the scientific revolution of early modern Europe, he is typically seen as having one foot in the new scientific culture and one in the old. In some of his work, Kepler appears, along with Galileo, to be on a trajectory towards Newton’s celestial mechanics. In addition to his advocacy of Copernicus’s heliocentrism, he appealed to physical causes in his explanations of the movements of celestial bodies. But other work appears to express a neo-Platonic “metaphysics” or “mysticism”, as most obvious in his embrace of the ancient tradition of the “music of the spheres”. Here I problematize this distinction. The musical features of Kepler’s purported neo-Platonic “metaphysics”, I argue, was also tied to Platonic and neo-Platonic features of the methodology of a tradition of mathematical astronomy that would remain largely untouched by his shift to heliocentrism and that would be essential to his actual scientific practice. Importantly, certain features of the geometric practices he inherited—ones later formalized as “projective geometry”—would also carry those “harmonic” structures expressed in the thesis of the music of the spheres. Full article

In pre-Song Chinese thought, the afterlife, or the subterranean realm was a sacred space distinctly separate from the world of the living, an extension of the political–religious–cultural order of the Chinese empire. Even after the introduction of Buddhism to China, although the Buddhist concept of hell applied karmic retribution to the present life in an attempt to provide ethical norms for real life, the sacredness of the afterlife remained intact. Song Dynasty Chinese thought underwent a profound “modernization” transformation. Su Shi, with the concept of qing 情 [disposition] at its core, disenchanted the sacred afterlife, shaping a new, self-conscious individuality in the interplay between the living and the dead, the finite and the infinite, the mortal and the immortal. This new individuality, with its spiritual spontaneity and freedom, integrated the afterlife with the present world, internalizing infinity and immortality into a utopian spiritual homeland. This free individuality, entirely different from Song-Ming Neo-Confucianism, marking a hidden potential in the development of Chinese intellectual history that has yet to be fully revealed. Full article

This paper examines Joseph Ratzinger/Benedict XVI’s reflections on knowledge and universities over sixty-five years, focusing on the constant features in his thought by analyzing his first and last pronouncements on these topics. Rather than summarizing all his writings, the author provides a comparative analysis of Ratzinger’s early address in 1959 as a newly appointed professor at the University of Bonn and his later speeches as Pope. In the 1959 lecture, Ratzinger talked about the challenge of modern secularism, emphasizing an increasing split between faith and reason and the growth of “neo-paganism” within the Church, while also highlighting the implication of technological globalization that was going to reshape the role of Christian universities in the modern world. The paper further develops how Ratzinger’s concerns evolved, particularly his critique of the rupture between faith and reason and the secularization of the Church, up to his reflections in 2022 on how Christian universities must maintain a connection with faith and reason. Drawing on Ratzinger’s lifelong exploration of these issues, this paper points out three constant features of his thought: the imperative of the integration of faith and reason at universities, “creative minorities” as an imperative internally, both in the Church and at the level of academia; and the specific chance given by contemporary secularization to Christian universities for a renewal of their educational mission. Full article

Fractal dimension is a characteristic parameter used to measure the complexity and irregularity of geometric shapes and patterns. It is applied in architecture to explore complexity and irregularity and to assess the aesthetic preferences in architectural design. Office building facade design pattern, as an observation unit, has a positive connection with the aesthetic value. This study aims to evaluate facade design styles in terms of two aesthetic qualities, visual complexity and visual diversity, via applying fractal dimension to three design styles of office building facades in Erbil City. The study uses a combination of qualitative and quantitative evaluations to achieve this goal. It employs box-counting analysis through the ImageJ plugin to FracLac and the mathematical perplexity equation to evaluate visual complexity and diversity. The results indicate that the neo-classical office facade style, with a visual complexity value of 1.7008 and visual diversity of 21.27, presents an elevated level of aesthetics similar to the saccadic pattern facade. This study concluded that a neo-classical architectural style for office building facades is the most aesthetically preferable. Modern facade design is considered a secondary architectural style aimed at achieving aesthetic value. Ultimately, the high-tech style is the least attractive facade style. This study contributes to avoiding designs of unattractive office building facades due to a lack of architectural design vocabulary while avoiding overly complex designs that prove visually upsetting for viewers. Full article

As the complexity of mission planning increases, relying on the subjective experience of planners is no longer sufficient to meet the needs of modern mission planning. Knowledge mapping, as a structured knowledge management technique, provides an effective solution for systematically integrating knowledge in the task-planning domain. The mission-planning business model is able to systematically capture and portray domain knowledge in mission planning through a formal representation of mission planning processes, rules, and constraints. Thus, it becomes an important source of knowledge for mission-planning knowledge mapping. This paper proposes a business-model-driven knowledge graph construction method for mission planning. First, under the support of conceptual business knowledge, the multidimensional task-planning ontology network expression method is utilized to construct the task-planning ontology network, and then the data-based business knowledge is structured to transform it into business data mapping to complete the acquisition of business knowledge. Then, the task-planning ontology network is constructed using the multidimensional task-planning ontology network representation method under the support of conceptual knowledge. Subsequently, a domain knowledge categorization algorithm based on Ullman subgraph matching is used to realize the matching mapping between the ontology network and business data mapping to complete the categorization of task-planning domain knowledge. Finally, the generated task-planning domain knowledge graph is stored in the Neo4j graph database. In order to ensure the completeness of the knowledge graph, an adaptive adjustment method based on its actual effectiveness is conceived, which is able to detect and adjust the completeness of the knowledge graph. The effectiveness of the proposed methodology is validated by constructing a space-station mission-planning knowledge graph driven by a space-station mission-planning business model. Full article

This article explores the emergence and development of Neo-santeria in Barcelona, a contemporary trend of Afro-Cuban religious practices characterized by the rejection of animal sacrifice, a central ritual in traditional Santeria. The study identifies and analyzes four key arguments employed by Neo-santeros to legitimize this rejection within the secular and modern European context: the scientistic, de-traditionalist, individualistic, and ecologist arguments. Drawing on over a decade of ethnographic research, the article demonstrates how Neo-santeros navigate the tension between distancing themselves from certain traditional spiritual roots—particularly the practice of animal sacrifice—and the intertwining with European and contemporary cultural logics, particularly those related to secularism. The article situates Neo-santeria within the broader landscape of European holistic spiritualities, highlighting its strategic positioning as a religion that aligns with and challenges secularist expectations in modern Europe. The findings contribute to a deeper understanding of how Afro-Cuban religions, particularly Neo-Santería, can be defined by the ongoing creativity of their practitioners. This distinctive feature not only defines the fluid nature of these traditions but also contributes to the diversification and increased complexity of the spiritual landscape in European contexts, where Afro-Cuban practices are being intertwined in local cultural and religious frameworks. Full article

This article seeks to understand neo-Pentecostalism in Latin America as a religious and political movement within the framework of multiple modernities, based on an ethnographic study in evangelical churches in Chile and Mexico. The study focuses on two main axes: the discourse of the “Kingdom of God” and the experience of the Holy Spirit. The former explores the conception of public space, while the latter examines the experiential dimensions, both individual and collective, that confer meaning and legitimacy to this religious movement. Neo-Pentecostalism emerges as a complex phenomenon where religion and politics intertwine in novel ways, responding to the intricacies of the region. Contrary to the notion of a monolithic and reactionary movement, this article demonstrates how neo-Pentecostalism is a movement that navigates the interstices between the religious and the secular. Full article

Soil erosion and the loss of soil organic carbon (SOC) pools are considered serious environmental problems in undulating landscapes on loess covers, accompanied in some areas, such as south Poland, by the physical degradation of chernozemic soils. The aim of the present study was to identify the scale and reasons for spatial variation of the SOC pools in the intensely cultivated Luvic Phaeozems in one of the unique patches of chernozemic soils in Poland. This study, carried out in a soil catena located in the undulating Carpathian Foreland in south-east Poland, has demonstrated that the SOC pools can greatly differ on a very small scale, even in relatively less differentiated landscapes and in soils classified into the same group. The scale and reasons for the differentiation of the SOC pools depend on the method (depth) of calculation. The spatial differences were smaller and were mainly related to the SOC concentrations and the bulk density of the topsoil horizons, when calculated for depths of 0–30 cm and 0–50 cm. On the other hand, the SOC pools calculated for the 0–100 cm soil layer differed most significantly between the profiles in the catena, representing a continuous growing trend from the uppermost towards the lowermost part of the catena, and were clearly related to the total thickness of the humus horizon(s). The latter findings confirm that sheet erosion has a major impact on the spatial variation of SOC pools in an agricultural landscape. However, soil morphology and the distribution of SOC across the soil profiles suggest additional influences from historical pedogenesis and modern farming technology. The presence of black, thick and humus-rich chernic horizons in all soils across the catena indicates that modern farming must not degrade the soils, but, on the contrary, it can help in the restoration of even neo-formation of chernozemic soils (Phaeozems), if oriented towards the conservation of humus content, soil structure, and biological activity. Full article

This article explores the specific role of courage in the context of the Anthropocene’s moment; it first examines Aristotle’s conception of virtues, focusing on courage, before comparing it to Confucian thought and analyzing the historical dialogue between Western and Chinese traditions on ethics through the works of François Noël (1651–1729). Aristotle views moral cultivation as a social process wherein habits shape inner dispositions; in his view, courage is linked to other virtues, such as temperance and justice. For Aristotle, courage implies the appropriate balance between extremes and must be directed toward a worthy end, such as promoting positive change within a community. This Aristotelian perspective was later incorporated into a biblical framework by Aquinas and Suarez, emphasizing dichotomies between body and soul, as well as between humans and other living beings. These dichotomies must be challenged in the face of the Anthropocene’s emergencies. The second part of this contribution proceeds to a detour examining Confucian ethics, which rests on a different anthropology, emphasizing continuities rather than discontinuities. Like Aristotelian thought, Confucian thought also underscores moral education within a community; it prioritizes humanity, embodied through empathy and loyalty. In the Analects, courage is balanced by a sense of rituals and righteousness. Mencius further distinguishes several types of courage, stressing self-cultivation and the ruler’s responsibility to make empathetic, appropriate decisions for the community’s sake. From this perspective, courage is understood as the continuous perseverance in self-cultivation, coupled with a firm intention oriented toward the good of the community. Zhu Xi’s comments on Zilu’s courage in the Analects extend this Confucian tradition. Finally, this article highlights how a dialogue between Aristotelian and Confucian ethics began four centuries ago, particularly through Noël’s Philosophia Sinica, which combined these traditions. This inter-religious approach to ethics, enriched by figures such as Aquinas, Suarez, Zhu Xi, and neo-Confucian thinkers, requires re-evaluation because the understanding of personal ethics and nature has evolved. The modern naturalistic approach, with its emphasis on dichotomies, has contributed to a mechanistic view of nature, fostering its exploitation, and a devaluation of the body. This contrast highlights the urgent need for renewed dialogue between Western and Chinese ethical traditions to address contemporary challenges, with François Noël serving as a historical witness of these exchanges. Full article