Search Results (114)

This article analyzes how twentieth- and twenty-first-century Afro-Colombian women poets from the Pacific region challenge and reframe the feminization of the land and the naturalization of the Black female body within colonial and Eurocentric epistemologies. Drawing on a framework that conceptualizes body, territory, spirituality, and community as an interdependent continuum, the article conducts close textual analysis to demonstrate how these poets construct territory and the Black female body as sentient sites. These sites are simultaneously shaped by historical violence, forced displacement, extractive economies, and racialized gender constructs, while preserving ancestral knowledge and collective memory. The findings show that Valencia Córdoba develops the body–territory through metaphor and anaphora as a generative space; Grueso Romero deploys orality and the sea as transatlantic archives of ancestry and identity; and Truque articulates urban displacement as an ontological rupture that affects memory and Black subjectivity. Ultimately, the article advances the concept of body–territory as a decolonial aesthetic and analytical tool through which Afro-Colombian women’s poetry articulates environmental justice, gendered racialization, and forms of resistance within the Afrodiasporic diaspora. Full article

The Shuo Wugoucheng jing shu 說無垢稱經疏 [Commentary on the Vimalakīrtinirdeśasūtra] by Ji 基 (632–682) is a systematic exposition of the concept of the Buddha-land. It not only comprehensively constructs the theoretical framework of the “Eight Gates and Fourfold Realm” but also addresses two key questions within the framework of “as the mind is pure, so is the Buddha-land 隨其心淨則佛土淨”—namely, what constitutes a Bodhisattva’s Pure Land and why Śāriputra perceived impurities in the Buddha-land. In this process, Ji extensively incorporates ideas from Yogācāra texts such as the Cheng weishi lun 成唯識論 [Vijñapti-mātratā-siddhi] and the Fodijing lun 佛地經論 [Buddhabhūmisūtra-śāstra]. He further advances the discourse by constructing the Pure Land from the perspectives of both the Buddha and sentient beings. In doing so, he presents a distinctly Yogācāra interpretation. Additionally, through his explanation of the causality of the Pure Land, he outlines a progression: cultivation of wisdom → purification of consciousness → purification of the land. Ji thereby embarks on a different interpretive path from Kumārajīva 鳩摩羅什 (344–413), Sengzhao 僧肇 (384–414), and others, highlighting his distinctive contribution and the unique significance of his Pure Land thought within the Yogācāra tradition and the Shuo Wugoucheng jing 說無垢稱經 [Vimalakīrtinirdeśasūtra] exegetical lineage. Full article

In the Vaibhāṣika system, possession (prāpti), classified as a factor that is neither material nor mental, is posited as a real entity that links the various dharmas associated with a sentient being to its individual continuum. In this context, possession does not refer to legal ownership or supernatural possession; rather, it refers to the attainment or endowment of dharmas, that is, how particular qualities, actions, or mental states come to be present in a given individual. This paper examines the strategies by which Vaibhāṣikas defend the ontological status of possession, thereby shedding light on the motivations underlying this doctrinal commitment. Through close philological and historical analysis of a wide range of Sarvāstivāda Abhidharma sources, including passages from a newly available manuscript folio of the Abhidharmadīpa with Vibhāṣāprabhāvṛtti, this study reconstructs the diachronic development of Vaibhāṣika arguments for the real existence of possession. Vaibhāṣikas consistently employ two principal modes of justification: appeals to scriptural authority (āgama) and logical reasoning (yukti). As the tradition develops, their defenses of possession shift from reliance on scriptural sources toward increasingly sophisticated forms of doctrinal and functional integration. Possession thus evolves from a dharma serving to clarify specific doctrinal difficulties into a structurally embedded component of Vaibhāṣika doctrinal architecture, playing an important role in its accounts of soteriology, causality, and karma. Full article

The representations of a Buddha flanked on either side by Brahmā and Indra from Gandhāra have long been identified as the iconography of “Entreaty to Teach,” an episode in the Buddha’s life. After he obtained enlightenment, Śākyamuni had planned to enter nirvana immediately but Brahmā and Indra persuaded the Buddha to teach the Dharma for the sake of sentient beings. This subject is quite prominent in Gandhāran Buddhist art. It appears among a group of earliest anthropomorphic representations of the Buddha. It is one of the first events singled out from the Buddha’s life to be represented with the Buddha image; this event does not glorify the Buddha, but rather contaminates his imagery somewhat. In fact, pairing Brahmā and Indra on either side of a main figure became very common later in Gandhāran, art and it also appears in other iconographies. Were these images meant only to represent the narrative of “Entreaty to Teach?” This study reassesses this well-known iconography in both visual and textual traditions. Challenging current identification in the field, the author suggests the possibility that this iconography represents an iconic image of the Buddha that is meant to glorify the Buddha by subordinating the top two Brahmanic gods as his attendants. Full article

As artificial intelligence (AI) as a technology becomes ever more pervasive in a wide range of human endeavor, from highly specialized technological and scientific applications to mass-market generative AI ‘consumed’ by the public, the question arises whether, over time, artificial intelligence could become cultural beings and, by extension, could develop a heritage of their own. This paper reopens a 2007 examination of whether future sentient robots, autonomous systems, or AI would possess culture, exercise cultural heritage and what conditions need to be met to reach that point. Based on two ‘conversations’ with two generative AI models, ChatGPT4.5 and DeepSeek R1, that examine the models’ ‘understanding’ of culture and heritage, we explored the various thematic and content connections these models make. This paper demonstrates the conditions, technological, attitudinal and societal that are required to allow for an AI culture to develop. That culture will look very different from that maintained by humans and will be based on very different, currently unknowable, value sets. This paper is novel, as it expands the conceptual framework of how we understand heritage from an anthropocentric perspective to one that includes non-human, ‘artificial’ intelligence now and in the future. Full article

Vehicle networking is a new paradigm in wireless technology that facilitates communication between vehicles in close proximity and in-vehicle internet access. This technology paves the way for a variety of safety, convenience and entertainment applications, including safety message exchange, real-time traffic information sharing and public internet access. The overall goal of vehicular networks is to create an efficient, safe and convenient environment for vehicles on the road. This paper presents a Sensitive Node Election (SNE) algorithm adapted to routing protocols in certain opportunistic network environments. The algorithm focuses on selecting the best agent for communication using an innovative approach for message forwarding. Quality of Service (QoS) metrics targeted for optimization include network end-to-end throughput and packet delivery, with the aim of improving the overall performance of the network. Our algorithm includes a stochastic rebroadcasting scheme that takes into account parameters, such as vehicle density, distance between vehicles and transmission distance, and adapts to various network conditions. Furthermore, the SNE algorithm uses a metric based on transmission distance and can dynamically adapt to application requirements, such as prioritization. It provides high throughput and minimizes delay. The results demonstrate the effectiveness of this approach in improving QoS in various vehicular ad hoc network (VANET) simulations and influencing the neural network ensemble (NNE Algorithm). Full article

Gary Snyder’s vision of the ‘great earth sangha’ articulates a philosophy of ecological awakening in which spiritual, ethical, and affective relationships connect all forms of life into a cohesive and sacred web of interbeing. The concept of the ‘great earth sangha’ embodies a profound sense of ‘oneness,’ in which the dichotomy between the self and the other dissolves, leading to a realisation of the Earth as a sentient, experiential, and pulsating entity. Inspired by the holistic perspectives of Buddhism and the resonances of Indigenous cosmologies, Snyder’s idea of the ‘great earth sangha’ represents a heightened consciousness and an “emotional intelligence” that fosters compassion, love, care and empathy for all beings in the world. For Snyder, the great earth sangha is a practice—a way of living in mindful ecological engagement. It is embedded with the principles of sila (morality), which foregrounds visions of harmonious coexistence and ecological kinship. This article argues that Snyder’s idea of the ‘great earth sangha’ offers a counter-anthropocentric perspective that subverts entrenched human-centred hierarchies by situating human identity within a communal web of existence. The article discusses how Snyder redefines the notion of ‘community’ as an inclusive, interdependent network that transcends human boundaries and embraces all planetary beings. Finally, the article explores how Snyder’s holistic vision propounds a restorative path that centres on ideas of ethics, affect, justice, responsibility and stewardship. Full article

Biology overlaps for humans and non-humans; so, there is only one biology and humans are animals. All human biological functions can also be found, to some degree, in other animal species. Examples mentioned are DNA and characteristics; cell type and structure; efficiency of muscles and other locomotor mechanisms; efficiency of immune and other body protection mechanisms; sensory functioning; cognition and memory; specific cognitive abilities; and ability to have moral concepts and behave in a moral way. What is the current status of humans? Humans are destroying many other species in the world, as well as whole habitats and ecosystems. Since resources important for humans are amongst those being harmed, and there is, at present, little sign of sufficient change in human behaviour, humans themselves are amongst the species that could be destroyed. Long before this happens, immoral damage to many non-human individuals and much of the rest of the world is occurring. The change in attitude needed for all humans is to place less value on immediate human benefit and more value on benefit for our fellow beings in the world. When the word ‘we’ is used, it should not just include humans. It should, at least, include all sentient beings. Full article

The educational philosophy of the Nuns’ Buddhist Academy at Pushou Monastery, Mount Wutai, is based on the principles of “Hua Yan as the foundation, precepts as the practice, and Pure Land as the destination.” This philosophy draws upon Buddhist scriptures, integrating descriptions of the Pure Land practice found in the Avatamsaka Sūtra and the Amitābha Sūtra. This approach translates the textual teachings of Buddhist classics into real-life practice, expressing the concept of “the non-obstruction of principle and phenomenon” in the tangible activities of practitioners. It also allows for the experiential understanding of the spiritual realms revealed in the scriptures during theoretical learning and practice. The philosophy of the Nuns’ Academy embodies the practical emphasis of Chinese Buddhism, guiding all aspects of learning and practice. This paper argues that the pure land practice is living. In order to understand pure land practice, there should be a comprehensive viewpoint. It is needed to explore this way of practice through the analysis of textual analysis, figuring its root in Buddhis sūtra, as well as a sociological method to investigate its manifestation at the present society. Moreover, the spiritual dimension should not be neglected for a full-scale study. In this sense, the pure land school is living at present. Full article

Although concern for animal welfare may have been linked to humans since the domestication of livestock, the term itself first appeared in the United Kingdom in the 1960s. The emergence of the concept of animal welfare occurred in a society undergoing a clear transition from patriarchal to emancipatory values based on the concept of freedom. However, coinciding with the recognition of animals as sentient beings in the EU and the emergence of concepts such as a “Life Worth Living”, the Five Freedoms were complemented. In fact, the values of a knowledge society—through autonomy, justice, and equality—create the conditions for a society more connected to its emotions. This entire movement culminated in an updated and complementary definition called “the Five Domains,” in which the mental states of animals and their emotions are essential. However, in the meantime, the market is dominated by several animal welfare certification schemes that focus on inputs (what humans provide) rather than outcomes (animal-based indicators), reflecting an anthropocentric perspective that does not consider the actual experiences of animals from farm to farm. In a knowledge society, where emotions are so important, this approach will be considered unacceptable someday. Full article

The use of commercial off-the-shelf smart devices in digital signage for sentient spaces is emerging as a promising solution within smart city environments. In such scenarios, these devices are often required to execute resource-intensive applications despite limited local computational capacity. Although cloud and fog infrastructures have been proposed to offload demanding workloads, they are not always suitable due to privacy and security concerns. As a result, executing sentient space applications directly on smart devices may exceed their processing capabilities. To address this limitation, state-of-the-art solutions have introduced load balancing techniques for smart devices. However, these approaches typically rely on centralized coordination or require extensive system profiling, making them unsuitable for sentient spaces, where device availability is intermittent and cooperative behavior must remain lightweight, adaptive, and decentralized. This paper proposes a distributed load balancing strategy tailored for sentient spaces that operate without reliance on cloud or fog infrastructures. The approach is based on reactive cooperation among neighboring devices and employs a local feasibility-check mechanism to determine when to offload computation and which neighboring devices are available to process it. The proposed solution is evaluated in a laboratory setting that emulates a real-world sentient space scenario within a commercial mall. Experimental results show the effectiveness of the proposed approach in maintaining real-time performance and mitigating local computational overload without relying on centralized infrastructure. Even under dynamic operating conditions, the system achieves a load balancing execution time of 5 ms on an ARM Cortex-A53 processor integrated in an AMD Zynq UltraScale+ platform. Full article

Edible insect farming represents a promising sector focused on producing sustainable and nutritional food and feed. Compared to conventionally farmed animals, insects are more sustainable, thanks to lower greenhouse gas emissions, efficient bioconversion, and minimal space requirements. These characteristics make edible insect farming remarkably eco-friendly: this concept aligns with the core principles of the organic supply chain. However, current organic regulations do not yet include insects. This review investigates various aspects of edible insect rearing to better understand how an “organic edible insect farm” could be established. Nine insect species that have been authorized as ingredients for the production of either food or feed were included, such as Hermetia illucens, Musca domestica, Tenebrio molitor, Alphitobius diaperinus, Locusta migratoria, Gryllodes sigillatus, Gryllus assimilis, Acheta domesticus, and Bombyx mori. Among the evaluated features of insect farming, insect welfare and the use of chemical substances (such as veterinary drugs and pesticides) are thoroughly examined in the literature review. These represent the most significant challenges given the scarce knowledge both on the well-being of insects, currently identified as non-sentient beings, and on the degradation and metabolism of drugs or pesticides that could harm the animals but also undermine consumer safety. Full article

The growing recognition of animal sentience has led to notable progress in European Union animal welfare legislation. However, a significant inconsistency remains: while mammals, birds, and cephalopods are legally protected as sentient beings, honeybees (Apis mellifera)—despite robust scientific evidence of their cognitive, emotional, and sensory complexity—are excluded from such protections. This manuscript examines, from an interdisciplinary perspective, the divergence between emerging evidence on invertebrate sentience and current EU legal frameworks. Honeybees and cephalopods serve as comparative case studies to assess inconsistencies in the criteria for legal recognition of sentience. Findings increasingly confirm that honeybees exhibit advanced cognitive functions, emotional states, and behavioral flexibility comparable to those of legally protected vertebrates. Their omission from welfare legislation lacks scientific justification and raises ethical and ecological concerns, especially given their central role in pollination and ecosystem stability. In general, we advocate for the inclusion of Apis mellifera in EU animal welfare policy. However, we are aware that there are also critical views on their introduction, which we address in a dedicated paragraph of the manuscript. For this reason, we advocate a gradual and evidence-based approach, guided by a permanent observatory, which could ensure that legislation evolves in parallel with scientific understanding, promoting ethical consistency, sustainable agriculture, and integrated health under the One Health framework. This approach would meet the concerns of consumers who consider well-being and respect for the environment as essential principles of breeding, and who carefully choose products from animals raised with systems that respect welfare, with indisputable economic advantages for the beekeeper. Full article

The recent birth of genetically modified canids phenotypically resembling the extinct dire wolf (Aenocyon dirus) was hailed as a landmark in synthetic biology. Using genome editing and cloning, the biotech company Colossal Biosciences created three such animals from gray wolf cells, describing the project as an effort in “functional de-extinction”. This case raises significant questions regarding animal welfare, moral justification, and regulatory governance. We used the five domains model framework to assess the welfare risks for the engineered animals, the surrogate mothers used in reproduction, and other animals potentially affected by future reintroduction or escape scenarios. Ethical implications are examined through utilitarian, deontological, virtue, relational, and environmental ethics. Our analysis suggests that the project suffers from ontological ambiguity: it is unclear whether the animals created are resurrected species, hybrids, or novel organisms. While the current welfare of the engineered animals may be manageable, their long-term well-being, particularly under rewilding scenarios, is likely to be compromised. The moral arguments for reviving long-extinct species are weak, particularly in cases where extinction was not anthropogenic. Legally, the current EU frameworks lack the clarity and scope to classify, regulate, or protect genetically engineered extinct animals. We recommend that functional de-extinction involving sentient beings be approached with caution, supported by revised welfare tools and regulatory mechanisms. Full article

This paper aims to juxtapose bodhisattvas, awakened beings recognized in various Buddhist traditions and contemporary philosophies, as viewed through different lenses: as personified symbols, idealistic visions, mystical manifestations, naturalized sentient beings, and integral visions. Specific attention is given to the contrasting bodhisattva motivations and ideals articulated in Theravāda and Mahāyāna Buddhism as well as secularized psychospiritual–philosophical Western conceptions in neurophysicalism (naturalized bodhisattva) and participatory spirituality and theory (integral bodhisattva). The paradox of the traditional bodhisattva is to liberate oneself and all sentient beings by ending suffering and to act compassionately while realizing emptiness (Skt., śūnyatā), though with different conceptions undergirding ultimate realization. The paradoxical nature of bodhisattvas is discussed in regard to illusional ideation, moral agency, mystical nature, idealized devotion, and naturalized form. The ethical underpinnings of the traditional Buddhist bodhisattva notions and non-Buddhist ethics of Western bodhisattva conceptions are critically examined. Finally, the Buddhist and secular morals of bodhisattvas are discussed in the context of the moral relativism of the Post-Truth culture in the United States. Full article