Search Results (331)

Medical history of psychopathology is, to some extent, the history of the overlapping traditions of Cartesian-Platonic dualism and physical reductionism looking for a taxonomic middle ground by means of diagnostic constructs. Building on such liminality, Freud first showed that traumatic memories could well be made of pure fantasy, a mind-only construct of experience, and still act traumatically on the patient’s body. Under that sway, Freud and Janet came to intentionally modify their patients’ memories to cure “hysterical” dysfunctional behaviours by means of hypnosis. The metaphorical practice of “writing new words in the human soul” has been adopted as a clinical device since the early days of psychotherapy, as the meaning of past experiences was clinically approached, verbally and emotionally negotiated, to remove somatic symptoms. Working on memory at the interdisciplinary level, we here show that what is nowadays referred to as the abstract mind, or psyche in medicine, is the historical precipitate of quite a unique cultural construction, resulting from the porous liminality between religious domain, philosophical theory and scientific method. We hereby address psychopathology, the philosophy of medicine and the frontiers between memory and fantasy—besides those between body and mind—to suggest how psychoanalysis can be considered more as a hermeneutic than as a science, or otherwise, how hermeneutics can be appreciated as a scientific, medical and therapeutic tool. Memory itself is addressed on the threshold between consciousness, organic life and intergenerational potential. Full article

One of Wittgenstein’s most quoted passages from his Remarks on the Philosophy of Psychology concerns Turing’s “machines” and says verbatim: “These machines are humans who calculate. And one might express what he [Turing] says also in the form of games.” This passage not only captures the kernel of Turing’s conceptual argument for the adequacy of his definition of “computability”, as presented in his article On Computable Numbers (1936), but also helps clarify Turing’s idea of “mechanical intelligence.” Indeed, the notion of game provides an ideal means to focus on similarities and differences between Turing and Wittgenstein’s views of mechanical procedures, mathematical understanding, and thinking activity. The live encounter between Ludwig Wittgenstein and Alan Turing took place in Cambridge in 1939, when Wittgenstein’s Lectures on the Foundations of Mathematics were regularly attended by Turing. Interestingly, during the conversations between the two, Turing seems to play the role of the Wittgenstein of the Tractatus, to allow the present Wittgenstein to reassess what he deplores as mistaken or misleading in his early work. As for Turing himself, his reflection on thinking machines from the late 1940s demonstrates the significance of his dialogue with Wittgenstein. Full article

This article will bring together and explore the relations between four aspects of Wittgenstein’s remarks on, and his relation to, religious language. The first is his sense of the special role that religious language can play in the lives of people. The focus is not on traditional issues in the philosophy of religion—not the Ontological Proof of the existence of God; not any of Aquinas’ Five Ways; not the argument from Design or the Cosmological Argument; and not any other philosophico-religious matter concerning arguments for the existence or non-existence of any deity. His interests lie elsewhere. Second, we see that what Wittgenstein is centrally concerned with is the life-structuring power that religious language can possess and exert; it concerns both the sense-making power of pattern-lives in religious narratives and the metaphorical content of religious ways of thinking and perceiving. The third aspect is the distinctive, and in its way transcendental, way of seeing the world and existence sub specie aeternitatis, that is, under the aspect of eternity. Or, I will suggest, under the aspect of timelessness, or of having the sense of being above and outside of time. Wittgenstein said that he was not a religious person, but that he could not help but to see every problem from a religious point of view. In this third theme of the article, I will attempt to explicate what that remark can mean—how it reveals what Wittgenstein elsewhere in his work calls “a way of seeing.” And then fourth, this article will connect these three aspects to the special, non-pragmatic (and often in the above sense, transcendental) way that we view works of art. In his Notebooks of 1914-16, Wittgenstein wrote, “The work of art is the object seen sub specie aeternitatis; and the good life is the world seen sub specie aeternitatis. This is the connection between art and ethics.” At the close, I suggest that the way we learn to see the world through and within religious language (again, apart from any theological claim concerning divine existence or not) is parallel to one important way of seeing art—where the parallel is one that casts light from each side to the other. Along with some other works, my most central example in art will be the paintings of Morandi: in conveying an unmistakable sense of timelessness, they both convey, and in viewing them invite us to enact, the special way of seeing objects sub specie aeternitatis. Full article

A theoretical model of learning is proposed which is grounded in the constitutive role of interpersonal relationships, integrating contributions from early developmental psychology and relational philosophy. Using a Theoretical Educational Inquiry approach, the study critically examines dominant competency-based and cognitivist models, identifying their inability to account for learning as a deep personal transformation. Drawing on authors such as Stern, Trevarthen, Hobson, Winnicott, and Kohut, it presents empirical evidence that the self and cognitive-affective capacities emerge within primary relational bonds. However, interpersonal relationships are not the environment where development occurs, but the end towards which it is oriented: if the relational bond is the point of departure, the interpersonal encounter is the telos shaping the whole process. The child’s engagement with inner and outer worlds is driven by the search for such encounter, irreducible to mere relational pleasantness, although this may indicate its realization. Philosophical perspectives from Polo, Levinas, Buber, Whitehead, Spaemann, and Marcel support the understanding of learning as a relational event of co-constitution. Learning implies cycles of crisis and reintegration. This approach shifts the focus from skill acquisition as an end to using it as a means for fostering meaningful interpersonal relationships, thereby reorienting education towards a dignity-centered paradigm. Full article

Adam Smith’s The Theory of Moral Sentiments (1759) and The Wealth of Nations (1776) offer a distinctive perspective on moral development that avoids succumbing to the limitations of capitalism and utilitarianism by supporting both moral agency and the importance of enabling structures and systems in commerce. Corruption of moral sentiments cannot be averted by enforcing only mechanical structures and systems of compliance with governance rules, regulations, and disciplinary processes to control employees. Compliance then follows a means-to-an-end logic for maximising profit, which becomes a barrier for autonomous moral development or is even incapable of moral decision-making, as suggested by Hannah Arendt. Smith’s originality lies in grounding this analysis with an affirmative view of human nature and liberty, which enables him to move beyond purely legalistic or moralistic approaches to understand and counter moral failure. Smith offers a distinctive perspective on moral development in commerce, integrating human cognition, moral philosophy, and enabling structural and systemic design that avoids the displacement of responsibility noted by Albert Bandura. For Smith, the corruption of moral sentiments is distorted by the natural need for praise from others at all costs, as opposed to praiseworthy conduct. His remedy is a two-fold process of moral education in which the impartial spectator extends the natural desire for praise to prioritise honour and integrity in behaviour that is praiseworthy. However, moral education also requires a structural social space that is not prescriptive or legalistic to enhance the freedom to develop morally by exercising the choice to strive towards ethical behaviour. In this manner, self-interest enables moral development through natural means that prioritise honourable conduct and perpetuates sympathetic sentiment in which the well-being of others is considered. Full article

In the field management of maize, phenomena such as missed sowing and empty seedlings directly affect the final yield. By implementing seedling replenishment activities and promptly evaluating seedling growth, maize output can be increased by improving seedling survival rates. To address the challenges posed by complex field environments (including varying light conditions, weeds, and foreign objects), as well as the performance limitations of model deployment on resource-constrained devices, this study proposes a Lightweight Real-Time You Only Look Once (LRT-YOLO) model. This model builds upon the You Only Look Once version 11n (YOLOv11n) framework by designing a lightweight, optimized feature architecture (OF) that enables the model to focus on the characteristics of small to medium-sized maize seedlings. The feature fusion network incorporates two key modules: the Feature Complementary Mapping Module (FCM) and the Multi-Kernel Perception Module (MKP). The FCM captures global features of maize seedlings through multi-scale interactive learning, while the MKP enhances the network’s ability to learn multi-scale features by combining different convolution kernels with pointwise convolution. In the detection head component, the introduction of an NMS-free design philosophy has significantly enhanced the model’s detection performance while simultaneously reducing its inference time. The experiments show that the $mA{P}_{50}$ and $mA{P}_{50:95}$ of the LRT-YOLO model reached 95.9% and 63.6%, respectively. The model has only 0.86M parameters and a size of just 2.35 M, representing reductions of 66.67% and 54.89% in the number of parameters and model size compared to YOLOv11n. To enable mobile deployment in field environments, this study integrates the LRT-YOLO model with the ByteTrack multi-object tracking algorithm and deploys it on the NVIDIA Jetson AGX Orin platform, utilizing OpenCV tools to achieve real-time visualization of maize seedling tracking and counting. Experiments demonstrate that the frame rate (FPS) achieved with TensorRT acceleration reached 23.49, while the inference time decreased by 38.93%. Regarding counting performance, when tested using static image data, the coefficient of determination ($R^2$) and root mean square error (RMSE) were 0.988 and 5.874, respectively. The cross-line counting method was applied to test the video data, resulting in an $R^2$ of 0.971 and an RMSE of 16.912, respectively. Experimental results show that the proposed method demonstrates efficient performance on edge devices, providing robust technical support for the rapid, non-destructive counting of maize seedlings in field environments. Full article

In this article, the philosophical (critical) continuity between ancient Greek skepticism (Pyrrhonism) and postmodern political theory is pointed out. This continuity (philosophical reincarnation) is demonstrated by referring to Sextus Empiricus’ writings on Pyrrhonism, as well as two different approaches that are considered to reflect postmodern political theory in its most salient features, such as anti-fundamentalism: Chantal Mouffe’s “project of radical democracy” and the “art of doubt” in Ulrich Beck’s “reflexive” modernity. The content of the identified continuity is basically the following: Just as the Pyrrhonian philosopher aspires to achieve serenity of spirit by suspending judgment through doubt (“epoche” and “ataraksia”) [epəkē –αταραξία], the postmodern theorist aims to end organized political violence by doubting all modern truth allegations. In other words, the individual hope of the Pyrrhonian philosopher is reproduced in the postmodern mind as a socio-political ideal. In Michel Foucault’s terms, the “regime of truth” or the “politics of truth” is an option that often leads to the “terror of truth”. The politics of doubt, on the other hand, is a peaceful, tolerant alternative. According to the postmodern theorist, skepticism is a highly strategic element of a pluralist (libertarian) democratic order. The intellectual way to make modern democracy even more democratic is, first and foremost, through a skepticism that makes absolutely no concessions to truth allegations. In this respect, the most uncompromising skeptic in the history of philosophy is the Pyrrhonian philosopher. Pyrrhonism is the summit of anti-dogmatism. This means that the postmodern theorist is not so much a postmodern agent. In other words, postmodern political theory is the theory of an innovation that is already obsolete. Full article

Communal Reverie, a group practice designed to facilitate the cultivation of collective imaginal attunement, has been framed a “collective wisdom technology.” It draws significant influence from the philosophy and practical protocols informing Collective Presencing, a modality of “we-space” practice developed by Ria Baeck. It is further informed by philosophical, mystical, and psychological traditions that advance various conceptions concerning the autonomous imagination’s value, both as a source of knowledge and a crucial element in transformative practice. Communal Reverie, to my present knowledge, is a distinctive practice modality insofar as it applies the technique of sourcing in service of a collective modality of imaginal encounter. The aspirations guiding the continual refinement of Communal Reverie’s theoretical and practical foundations are informed, most fundamentally, by thought traditions emphasizing engagement with the imaginal as a means toward advancing the evolutionary emergence of a modality of consciousness capable of assuming a co-creative and participatory role in relationship with transrational influences of a spiritual nature. The achievement of such participation may, furthermore, entail fundamental transformations in the phenomenal experience of both selfhood and time. Full article

This article proposes a conceptual reformulation of the phenomenon of boredom by carefully distinguishing ordinary situational or psychologically driven boredom from what is here termed existential boredom: a specific mode of disconnection in which the subject’s capacity to inhabit a meaningful horizon of possibilities becomes temporarily suspended. Rather than interpreting boredom as a mere lack of stimulation, momentary dissatisfaction, or simple emotional discomfort, the study argues that certain forms of boredom reveal a phenomenological contraction of possibility, involving disturbances in lived temporality, value orientation, imaginative projection, and embodied intentionality. Through a critical analysis of key thinkers, the article clarifies the tensions and limitations within classical accounts and delineates the proposed concept of existential boredom from adjacent phenomena such as Unheimlichkeit, Frankl’s “existential vacuum”, clinical apathy, and everyday boredom. It is argued that existential boredom functions as a phenomenological indicator of existential disconnection, not as an ontological diagnosis of meaninglessness but as a liminal experience that renders visible the temporary suspension of the structures that normally sustain meaningful world-disclosure. This conceptualisation also illuminates the contemporary prevalence of this affective state within contexts of hyper-stimulation, attentional fragmentation, and the erosion of meaning frameworks. By offering an integrated analytical framework, the article contributes to a more rigorous understanding of boredom as an existential phenomenon, with implications for philosophy, contemporary psychology, and the study of human experience in modern life. This approach not only expands our understanding of boredom but also invites us on a journey of self-discovery and personal growth. Full article

Traditional route optimization frameworks often suffer from “spatial blindness,” addressing the problem through abstract matrices devoid of geographical context. To address this fundamental methodological gap, this study proposes the Iterative Score Propagation Algorithm (ISPA), a transparent, GNN-inspired framework that reframes optimization as a holistic corridor problem. ISPA’s robustness and superiority were tested against established Multi-Criteria Decision-Making (MCDM) methods (WLC, TOPSIS, VIKOR) across three diverse engineering scenarios (Rural Highway, Pipeline, Trekking Trail) and two distinct weighting philosophies (Entropy and AHP). The holistic analysis reveals that ISPA achieves the highest final score (0.815) across all six test conditions, demonstrating both the highest overall mean performance (0.629) and the greatest stability (1.000). Furthermore, its flexible cost function successfully modeled unconventional objectives, such as a “climbing reward,” enabling a paradigm shift from cost minimization to experience maximization. ISPA’s superior performance stems from its structural advantage in contextualizing spatial data. This work introduces a new, spatially-aware approach that transforms route planning from a static calculation into a dynamic design and scenario analysis tool for planners and engineers. Full article

Fang Yizhi was a prominent Confucian Buddhist philosopher of the late Ming Dynasty, whose thought centered on the theory of “Perfect ∴.” This paper traces the evolution of the meaning of the “three dots of the character Yi” in texts of the Tiantai, Huayan, and Chan schools of Chinese Mahāyāna Buddhism. Building on this foundation, and by integrating the specific texts and ideas of Fang Yizhi, this paper analyzes how his theory of the Perfect ∴ synthesizes the philosophy of the Zhouyi, reformulates the conceptual content of the Buddhist symbol ∴, and thereby offers a new potential pathway for understanding the intellectual trend of the synthesis of the Three Teachings in the late Ming Dynasty. Full article

Given the apparent gap between scientific research and engineering practice, this paper tracks the dominating perspectives that have shaped the growth of hydrological research. Based on five eras, dominated with specific paradigms and/or ideologies, this paper highlights the punctuated growth of flood frequency analysis comparative to the enormous progress made in hydrological modeling can be claimed by the 20th century. The historical narrative underpinning this inquiry indicates that progress in hydrological understanding can be characterized by two contrasting claims: modeling breakthroughs and inconclusive results. Contradicting statistical assumptions, complex modeling structures, the standardization of specific techniques, and the absence of any unified physical meaning of the research results brought an apparent conflict between the scope of hydrologic research and the scope of end users, i.e., civil engineers. Some hydrologists argue that the debates associated with hydrologic progress, i.e., the evolution of statistical methods, dating back to the 1960s remain unaddressed, with each era introducing additional uncertainty, questions, and concerns. Progress, for it to happen, needs synthesis among scientists, engineers, and stakeholders. This paper concludes that, in a similar way to how physicists acknowledge the conflicts between quantum and Newtonian physics, hydrology too can benefit from acknowledging divergent principles emerging from engineering practice. While many advanced analytical tools—though varied in form—are grounded in the assumption that past data can predict future conditions, the contrasting view that past data cannot always do so represents a key philosophical foundation for resilience-based civil engineering design. Acknowledging contrasting philosophies describing the nature of reality can help illuminate the conundrum in the scope of hydrological research and can enable synthesis activities aimed at ‘putting the puzzle together’. Full article

Posttraumatic growth (PTG) offers an alternative understanding of trauma response, contrasting with traditional perspectives focused solely on symptom development and resilience. In the PTG model, individuals and groups report positive changes in life philosophy, self-understanding, and interpersonal relationships because of successfully navigating the struggles involved with experiencing adversity. This narrative review includes the evolution of PTG theory, highlighting the disruption of core beliefs, the role of rumination, and the reconstruction of a life narrative as central mechanisms of the PTG process. The authors describe the five empirically validated domains of PTG and outline the naturally occurring PTG process. Methods are discussed for facilitating PTG through “expert companions,” who may be peers or professionals providing nonjudgmental, supportive relationships that encourage emotional regulation, constructive disclosure, and meaning making. The article explores how these methods can be applied to individuals, communities, and organizations, all of which may experience comparable domains of growth following collective adversity. The article concludes by highlighting how a focus on posttraumatic growth shifts perspectives from viewing trauma survivors as broken to recognizing their potential for transformation and underscores the role of both professional and community support in fostering PTG and healthier organizational climates. Full article

This article examines the role of visual and plastic art as a key instrument for constructing and interpreting cultural space. The study synthesizes a corpus of diverse theoretical works on the interaction between art and landscape, systematizes the principal issues within the field, and proposes avenues for further discussion. It investigates how art not only reflects but also physically, visually, and semantically transforms the landscape. Functioning as a mediator between spiritual, material, and symbolic realities, art creates distinctive forms of spatial experience. Through artistic practices, the aesthetics of a landscape are formed, along with visual and semantic codes, and new centers and loci that alter the perception of the environment. On a theoretical level, the research draws upon the semiotics of space, the philosophy of art, and the concept of landscape as text. The mechanisms through which landscape is endowed with meaning—via architecture, sculpture, painting, and literature—are examined, with a focus on narrative and symbolic modes of artistic interpretation. Particular attention is paid to art as a tool for shaping cultural memory, from memorial complexes to heritage museums, which become spaces of a different temporality and “reservations” of meaning. The cultural landscape is a site of interaction between the sacred and the profane, tradition and innovation, and elite and mass art. Art forms the codes for reading the landscape, translating visual characteristics—color, form, the vertical, the horizontal—into the realm of cultural significance. Thus, art is presented as a form of world reconstruction: an instrument for the spiritual and semantic appropriation of space, one that transforms the landscape into a text perpetually rewritten by culture. Full article

From the perspective of environmental history, which examines the interplay between socio-economic development and the natural environment, this paper discusses the evolution of Japanese landscapes. These landscapes evolved in somewhat different ways, absorbing influences from China and the West. Following the country’s opening up in the late 19th century, various forest management techniques were introduced from Europe and America. This paper examines the environmental history of the changes to the landscape that accompanied rapid Westernisation and the guidance provided by “Forest aesthetics” in forest operations—a crucial element of the landscape. Proposed by H. von Salisch, forest aesthetics is a forest management philosophy that provided guidelines for sustainability before the concept of ecosystems emerged. Although Japan is a small nation comprising elongated islands, mountains cover 67% of its land area. Its north-south orientation means that each region has unique forests and ways of life. This overview examines historical information concerning the formation of gardens and artificial forests, landscape transformations, and perceptions of forests across different eras. Using primarily secondary sources dating from around the 11th century, it demonstrates that, even in Japan, which is subject to natural disturbances under a monsoon climate, the sustainability of gardens and forests could be achieved by emulating the nature advocated for by forest aesthetics as closely as possible. This approach also considered hunting. Full article