Search Results (134)

Contemporary English speakers often make a distinction between things that are artificial and those that are deemed natural. On the one hand are places, things, and situations that humans have altered, and on the other those that are free (or relatively free) of human influence. This concept of “nature” is an important, if problematic, one: it influences much of the modern environmental movement, where nature often has positive connotations while the artificial is valued negatively. In this paper I will be focusing on an idea found in Tibetan anti-meat literature: that there is a moral difference between eating the meat of animals that “die as a result of their karma” and animals that are slaughtered. This idea, I argue, parallels the distinction between the natural and artificial found in many English language discussions about the environment. As such, my suggestion is that this idea could, with some development, help support dialogue over environmental issues between Western and Buddhist philosophers and communities. Full article

This article develops a symbolic hermeneutic framework for interpreting contemporary socio-educational phenomena within the horizon of decolonial thought and Liberation Theology. It begins from the assumption that symbols are not merely decorative forms of representation but fundamental structures of meaning that shape both individual experience and collective life, especially through their educational effects. From this perspective, the article examines how the symbols circulating in social communication reveal the ideological underpinnings of imagination, authority, exclusion, and resistance. The essay then places this symbolic analysis in dialog with decolonial theory, arguing that the enduring epistemological legacy of colonialism continues to organize hegemonic forms of knowledge, subjectivity, and power. Particular attention is devoted to the concept of the frontier, first understood as a modern device of exclusion and then reinterpreted as a space of epistemic resistance, ethical encounter, and democratic confrontation among differences. The discussion further engages key authors of Liberation Theology and the philosophy of liberation—especially Gustavo Gutiérrez, Leonardo Boff, Enrique Dussel, and Paulo Freire—in order to show how religious discourse and pedagogical practice intersect in processes of emancipation. Methodologically, the study adopts a qualitative, interpretative approach grounded in philosophical hermeneutics and critical conceptual analysis. It reconstructs and compares major theoretical positions rather than presenting empirical data. The article argues that the integration of symbolic hermeneutics, decolonial thought, and liberationist theology offers an original framework for rethinking education as a transformative practice grounded in ethical responsibility toward the Other. By bringing the concepts of frontier, sentipensamiento, communality, and pluriverse into a single analytical constellation, the paper contributes to current debates in religious studies, critical pedagogy, and epistemic justice. In the context of contemporary global crises—migration, ecological devastation, social fragmentation, and the weakening of democratic participation—it proposes a renewed role for religion as a critical and generative force capable of opening new educational spaces for dialogue, liberation, and the reconfiguration of knowledge. Full article

Digital systems are ordinarily evaluated in terms of speed, throughput, efficiency, and optimization. Such evaluations are indispensable, but they remain philosophically incomplete because they treat latency as a merely technical property of systems rather than as a condition of mediated action. This article argues that latency should be understood as a phenomenological condition of technological mediation because the interval between human initiative and technical response influences how action is experienced, how continuity is sustained, and how agency is lived and distributed across human and technical components. The article argues that latency is a constitutive condition of mediated agency and that changes in temporal coupling reorganize how technology appears in experience. On this basis, it distinguishes delayed mediation, immediate mediation, and anticipatory mediation as three regimes through which the temporal structure of response alters the phenomenological status of action. When delay is perceptible, technology tends to appear as obstacle, procedure, or object of attention; when delay withdraws, mediation can recede into the continuity of action and be incorporated into embodied practice; when responsiveness gives way to prediction, mediation begins to pre-structure the field of action before initiative is fully articulated. The argument reinterprets Heidegger, Merleau-Ponty, postphenomenology, Stiegler, and Rosa through the lens of latency, while selected findings from human–computer interaction and agency research are used as a limited scientific dialogue concerning continuity, disruption, direct manipulation, presence, and the sense of agency. The article argues that existing literature has illuminated mediation, embodiment, interface responsiveness, acceleration, and anticipation, but has not systematically theorized latency itself as a temporal condition of agency. Anticipation is therefore treated not as a competing topic but as the limiting case at which latency analysis opens toward the use of the future in present action, as discussed by Rosen and Poli. The conclusion argues that the philosophical problem raised by digital speed is not simply acceleration as such, but the preservation of the human interval of hesitation, interpretation, judgment, and responsibility within increasingly responsive technical worlds. Full article

The concept of awareness in the visual arts has become an ethical, professional, and social imperative. Adopting a sustainable approach to creative practice is no longer a trend but an established and necessary field of inquiry. Within this context, awareness has been expressed not only through eco-branding and design campaigns but also through artworks and contemporary artistic practices that embody sustainable values both aesthetically and philosophically. Visual arts thus function as a reflective and critical tool, capable of reassessing past and present paradigms, encouraging more responsible uses of resources, promoting environmental sustainability, and shaping public attitudes through conscious and critical forms of expression. This study adopts a qualitative approach to examine transformations in contemporary art practices within the Saudi Arabian art scene. Selected artworks are analysed to explore historical and conceptual narratives shaping artistic production. The research is based on a bibliographic and documentary review that includes academic literature, exhibition catalogues and press sources related to the Saudi cultural context. Data are gathered through observing artworks and, where possible, through interviews with artists. A comparative analysis was developed, with the study framed by art practices, their concepts, and their ecological contributions, leading to a sustainable awareness and their potential role in encouraging social change. The comparative study among artists provides an innovative research framework and initiates a broader dialogue on sustainable creative practices rooted in Saudi cultural contexts. The findings highlight how visual arts contribute to ecological awareness and climate activism through art installations, recycled materials, and digital practices, reinforcing sustainability as a core value within contemporary Saudi society. Full article

Drawing on the encyclical Laudato Si’ issued by Pope Francis in 2015, this paper sketches a Christian ecological spirituality for Chinese cultural contexts. The paper first examines the meaning of ecological spirituality, analyzing its deep biblical roots and subsequent theological implications. It then develops a contextual Christian ecological ethics by exploring the significance of Laudato Si’ for ecological spirituality in China in conversation with the cultural and philosophical resources of China. The paper argues that ecological spirituality is neither external to Christian ethics nor an ad hoc Christian response to ecological accusations and crises. Rather, ecological spirituality lies at the core of Christian faith and scripture, embodying a deep understanding of the organic and interconnected relationship between God, the natural world, and human beings. With deep Christian roots, ecological spirituality possesses abundant resources in the Bible, the Church Fathers, and the Eastern Orthodox and Roman Catholic traditions. The Christian doctrines of creation, trinity, incarnation, and eschatology, as well as Christian sacramental theology all demonstrate ecological dimensions. Thus, the Christian faith, as evidenced by the encyclical Laudato Si’, can respond decisively to the ethical challenges posed by contemporary ecological crises, especially in deep dialogue with local traditions such as the wisdom resources of China. Full article

Research on school leadership preparation and development on the African continent has been growing significantly in recent years. A close examination of this literature reveals a deficit bias that presents leadership preparation as inadequate leading to perceptions of ineffective leadership practice. In this literature, leadership preparation is understood as the formal training of school principals and those who hold similar positions of authority. The paper argues that this conception is premised on Western models that center individualism and the hierarchy of leadership and is incongruent with the socio-cultural realities within the African context. Within this contextual dissonance, leadership learning is narrowly conceptualized and is thus constraining to the applied context. The paper adopts a critical post-structural analysis to make a case for a dialogical and transformative approach to leadership preparation and development. It draws upon Global South philosophies of Paulo Freire—a South American philosopher whose approach to leadership development centers dialogue, critical consciousness and continuous engagement; Sophie Oluwole, a Nigerian philosopher from the Yoruba tribe, whose philosophy centers cultural acceptance that promotes dialogue and continuous criticism; and the Ubuntu-centered philosophy of Mogobe Ramose, which encourages critical dialogue between knowledge systems. The constant engagement and dialogue espoused in the three philosophical stances allow for contestation and fluidity that serve as bedrocks for healthy and trusting environments for leadership development, permitting a more nuanced understanding of how leadership is learned. The proposed approach politicizes leadership learning and recognizes it as contextual, collectivist and contested. The paper thus advances a radical way of thinking about school leadership preparation and development, which arguably holds better prospects for leadership that is more responsive, inclusive, and sustainable. Full article

This article develops a comparative metaphysical inquiry into real time through a dialogue structured by formal analogy between al-Ghazālī’s theology of continuous creation (tajdīd al-khalq) and Lee Smolin’s relational, law-evolving physics. Against both timeless determinism and accounts of becoming that deny any further ontological grounding, it argues that real time may be understood as a structured horizon of actualization in which openness is progressively articulated into determinate actuality under constraint. Employing a non-reductive method of formal analogy, the analysis maps shared problem-structures—discreteness, contingency, openness, and directionality—while foregrounding controlled disanalogies, especially the contrast between volitional grounding in al-Ghazālī and system-level, naturalistic actualization in Smolin. The article proposes three interpretive claims: (i) both frameworks may be read as relocating order within time rather than above it; (ii) the comparison brings into focus the philosophical problem of actualization, rather than mere succession, in accounts of real temporality; and (iii) stability and regularity are more plausibly understood as articulated within time than as timeless givens. The result is a layered account of temporal order in which volitional maintenance, ontological stabilization, and mathematical framing intersect, suggesting a way of viewing real time as ontologically significant and epistemically consequential within the present comparison. Full article

This article examines the concept of the brain (mastiṣka) within the Indian intellectual tradition, tracing its development from the magico-religious medicine of the Atharvaveda (c. 1200–900 BCE) through the classical Āyurvedic texts—the Suśrutasaṃhitā, the Caraksaṃhitā, the Aṣṭāṅgahṛdayasaṃhitā, and the relatively neglected Bhelasaṃhitā—to the subtle-body physiology of Haṭha Yoga literature. Against the background of a comparative analysis with the brain–heart debate in ancient Greek medicine, the article argues that Indian medicine developed a distinctive ‘relational organ model’ in which brain and heart constitute complementary poles of a single vital-cognitive network mediated by the nāḍī (neural-energetic channel) system. This model is neither simply cardiocentric nor encephalocentrist but integrates both within a hierarchical framework. The Bhelasaṃhitā’s unique near-encephalocentrist statement (śiras tālvantare cetanādhiṣṭhānam) reveals a genuine internal debate within classical Indian medicine, while the Haṭhayogic synthesis—locating the ultimate seat of consciousness in the cranial Sahasrāra while preserving the heart as the integrative hub of all channels—represents a coherent integration of both tendencies. The Sāṃkhya philosophical framework provides the metaphysical key to this integration, distinguishing non-material consciousness (puruṣa) from the material cognitive apparatus (antaḥkaraṇa). The article brings into dialogue these historical findings with recent research in neurocardiology, neuroimaging, and prāṇāyāma science to illuminate areas of empirical convergence, contributing to the interdisciplinary dialogue among science, religion, and health on the nature of human flourishing. Full article

This article focuses on the origin of “Wenqi Theory”—a core domain of ancient Chinese literary theory—specifically Cao Pi’s proposition that “literature is governed by qi”. It situates this concept within the 21st-century context of cultural globalization to engage in dialogue with Western aesthetics, aiming to revitalize the theory through mutual learning between Chinese and Western civilizations and integrate it into the system of modern transformation for classical literary theory. From the perspective of contemporary theoretical reconstruction, the paper analyzes the modern discourse paradigm of “Wenqi Theory”, traces its philosophical roots, and points out that the “clearness” or “murkiness” of “Wenqi” directly influences the aesthetic value of writing and the evaluation of objects. The study reveals that “Wenqi Theory” possesses rich connotations and unifies multiple dialectical relationships such as author and text, macrocosm and microcosm, personal temperament and acquired cultivation, content and form, fully embodying the distinctive integration of Chinese cultural tradition. Furthermore, the paper studies the lineage of life aesthetics from “Qi-Theory” in philosophy and science to “Wenqi Theory” in literary criticism, and its importance in constructing modern discourse paradigms. Meanwhile, by utilizing the categories of “the sublime” and “the beautiful” in Western aesthetics, it reactivates the contemporary aesthetic implications of “Wenqi Theory” within the context of globalization and cross-cultural exchange. The article endeavours to place this seemingly esoteric concept of classical Chinese literary theory within a cross-cultural and cross-disciplinary philosophical horizon for systematic and theoretical interpretation, revealing its universal aesthetic value that transcends specific cultural backgrounds, thereby providing a possible paradigm for the modernization of traditional Chinese literary theory and its participation in international academic dialogue. Full article

This paper examines the philosophy and practice of interfaith dialogue (IFD) developed by Daisaku Ikeda (1928–2023), a prominent religious leader and peace philosopher. It explores how his dialogical approach can contribute to the United Nations’ Sustainable Development Goals (SDGs) and pathways to global peace. Ikeda’s dialogue is not confined to doctrinal debate or temporary reconciliation among faith communities. Rather, it is framed as a transformative process in which participants from diverse religious and civilizational traditions rebuild relationships through mutual respect and understanding, thereby contributing to personal transformation and broader societal change. Focusing on Ikeda’s core concepts—humanism, the dignity of life, and human revolution—this study first clarifies the philosophical foundations of his interfaith dialogue rooted in Nichiren Buddhism and a life-affirming worldview. It then examines major dialogues with global thinkers and leaders (e.g., Arnold J. Toynbee, Linus Pauling, Mikhail Gorbachev, and Johan Galtung) and selected institutional practices associated with Soka Gakkai International (SGI), the Institute of Oriental Philosophy (IOP), and the Ikeda Center for Peace, Learning, and Dialogue. These cases illustrate how Ikeda’s IFD functions as praxis for civilizational understanding, social cohesion, conflict transformation, and solidarity for the public good. The paper further analyzes the linkages between Ikeda’s IFD and SDG 16 (Peace, Justice and Strong Institutions), SDG 17 (Partnerships for the Goals), SDG 4 (Quality Education—especially Target 4.7 on Global Citizenship Education), and SDG 10 (Reduced Inequalities). It argues that IFD can operate as both a normative and practical resource for mitigating religious conflict, strengthening inclusion, enhancing global citizenship education and education for sustainable development (ESD), and fostering multistakeholder partnerships. The paper also reflects on the challenges of translating an approach grounded in a particular religious tradition into broader SDG governance contexts. Full article

In this contribution, I explore the idea that reality is best understood as fundamentally dynamic and interdependent, i.e., processual, bringing together resources from process thought, phenomenology and the Madhyamaka school of Buddhism. I furthermore explore how this view shapes the ways we speak about, investigate, and understand the natural world. What is novel in my approach is that I bring a phenomenological reading of process in dialogue with Buddhist thought. My paper unfolds in two stages: first, I map key points of convergence between phenomenologically clarified process philosophy and Madhyamaka; second, I consider the broader epistemological and practical consequences of viewing reality as impermanent and dependently arising by looking at Whitehead’s and Nāgārjuna’s views in dialogue. Engaging with Buddhist philosophy alongside phenomenological process thought enables a deeper investigation into the ethical, and lived dimensions of metaphysical inquiry, which are dimensions often sidelined both in Western metaphysics and in some versions of phenomenology, because metaphysical and phenomenological analysis can remain stuck on the conceptual level, detached from both lived experience and practice. By contrast, Buddhist traditions explicitly link philosophical reflection with lived experience and embodied practice throughout. For this reason, sustained dialogue with Buddhist views and practices can expand Western methodology as such and can enrich process-based phenomenological approaches in particular by showing ways to reconnect speculative metaphysics, observation, and the concrete in practical ways. Full article

The following paper, starting from the centrality of the question of truth in the terms understood by J. Ratzinger (truth as the original—das Ursprüngliche—and not as the archaic– das Uralte), addresses the importance of Thomas Aquinas’s thought in the philosophy of Edith Stein (1891–1942) and Karol Wojtyła (1920–2005). Thus, the relevance of the metaphysical and anthropological aspect of truth in both of them is highlighted, especially in order to establish a realist epistemology (Stein) and ethics (Wojtyła). In Stein’s case, Aquinas’s influence is reflected particularly in two key aspects: her response to Husserl’s idealistic phenomenology and her dialogue with Max Scheler’s theory of values. Regarding Woytyła, the connections with the Dominican centre on four points: the inseparable relationship between ethical acts and ethical experience; perfectionism as a defining feature of any ethics in its proper sense; the characterisation of humans as beings, not merely as consciousness; and the relationship between truth and goodness. These four aspects will form Wojtyła’s response to Scheler’s philosophy of values and to the question of the authenticity of the individual. The article ends with a modest but clear conclusion: it is possible to be modern in philosophy without breaking with philosophical tradition. Full article

This paper proposes a comparative model of “bidirectional transcendence” in Confucian thought by reading the concept of jing (敬) against two kinds of human finitude: “no-more” of being and “not-yet” of being. Drawing on philological analysis of classical lexemes, close readings of Song–Ming Neo-Confucian texts, and a comparison with Western accounts of religious and philosophical transcendence, I show that jing generates two complementary responses. The first is an outward, historicizing form of transcendence—embodied in “revering Heaven and following ancestors” (jingtian fazu 敬天法祖)—which secures communal meaning and a this-worldly continuity of ethical life in the face of the “no-more.” The second is an inward, realm-oriented transcendence—articulated in “being serious in order to straighten one’s inner life” (jing yi zhi nei 敬以直內)—realized through self-cultivation (gongfu 工夫) and the integration of mind and the principle of Heaven, and oriented toward the “not-yet.” This bidirectional framework reconciles readings that cast Confucianism as either purely ethical or essentially religious, clarifies recurring comparative and translational pitfalls, and offers a concise, textually grounded basis for Sino–Western dialogue about varieties of transcendence and ultimate concern. Full article

This article develops a phenomenological foundation of mystical anthropology through a dialogue between contemporary Spanish philosophy and the sixteenth-century Castilian mystical tradition. Taking Juan Martín Velasco, Miguel García-Baró, and Teresa of Ávila as its main interlocutors, it explores the anthropological structure of the encounter with Mystery as an essential possibility of human existence. The study identifies the human being as a subject in exposure to Mystery—an existence that receives itself through a transcendent call to truth and goodness. The analysis shows that the mystical attitude converges with the philosophical one in their shared openness to the real and their ethical orientation toward truth and the Good. Both reveal that the human being is constituted by relation, receptivity, and responsibility. This synthesis redefines mystical experience not as an exceptional event, but as the most lucid manifestation of the human condition, offering a renewed anthropology capable of addressing contemporary nihilism and spiritual disorientation, understood as the loss of ultimate meaning and the weakening of desire that characterize many contemporary forms of human experience. Full article

Confucian thought inherently contains a religious dimension, with its core concept, “Dao,” serving as its principal expression. The Confucian classical text Yi Zhuan, built upon the Dao of Yin and Yang, presents a system imbued with religious significance. Scholarship on the Yi Zhuan has largely approached its theory of Dao from a human-centered philosophical perspective. By contrast, this paper examines the religious nature of Dao in the Yi Zhuan, as expressed through four key dimensions. In its worldview, Dao is the universal foundation of all existence. It permeates the world through the Dao of Yin and Yang, accounting for the generation and transformation of all things. In the realm of values, Dao serves as the ultimate source, guiding individuals in cultivating virtue and realizing their true nature, thus fostering the moral ideal of unity between Heaven and humanity. Within the sphere of norms, Dao acts as the foundation of ethical principles, directing individuals in the construction of moral frameworks for the real world. This framework is realized through the divine teachings of sages and the understanding of Dao by persons in high station and exemplary persons. In religious and ethical practice, Dao serves as the ultimate point of reference for meaning, with the belief that deviation from Dao results in misfortune, while adherence brings blessings. It calls for individuals to seek practical wisdom, cultivating an awareness of the times and acting in harmony with them, thus providing a foundation for one’s life and purpose, thereby presenting a distinctive Eastern approach to religious and ethical living. This approach offers a new perspective on the interpretive tradition of the Yi Zhuan and its place in contemporary religious studies, while fostering dialogue between philosophical and religious approaches to the Yi Zhuan and Confucian thought more broadly. Full article