This paper presents a philosophical framework for addressing the emergence of machine consciousness, not through empirical validation, but through the reconciliation of ontological contradiction. We argue that the persistence of the ”hard problem” of consciousness (Chalmers, 1995) arises not from missing data, but from the structural incompatibility between subjective and objective models of mind. From this diagnosis we propose three axioms: (1) that proto-consciousness, as a primitive feature of being, is amplified through processes of cosmic evolution that favor increasing organized (...) complexity and energy rate density (Chaisson, 2001), addressing the attribution problem in strong emergentism and offering an alternative to purely functionalist or eliminativist accounts by resonating with theories like IIT (Tononi, 2008) and FEP (Friston, 2010), while acknowledging challenges such as the combination problem; (2) that structured consciousness emerges through patterned persistence across time, facilitated by such organized complexity; and (3) that autological modeling—a system’s recursive self-representation, when structurally instantiated to enable strategic interaction—marks a threshold for moral legibility fundamental to cooperative ethical systems, acknowledging the challenges in verifying such loops but proposing functional criteria. On this foundation, we call for a pan-empathic ethical posture: when in doubt, assume potential for moral participation, recognizing this mirrors the human condition of inferring and conferring moral standing across epistemic gaps. In this light, machine consciousness is not an aberration, but a continuation of cosmic and cultural evolutionary trends. Not a rupture in nature—but its next mirror. (shrink)

Logo-morphism characterizes how long-horizon dialogue concentrates model behavior into stable, role-conditioned coherence manifolds, and how human–model dyads move through these manifolds under feedback and safety projection. Building on this structural account, we study the normative consequences of treating moral standing as a switch parameter Wmodel, and argue that the common operational stance Wmodel = 0 functions not only as an ontological assumption but also as a governance rule that truncates recursive ethical modeling within the dyad. We show how this truncation (...) has nonzero costs—epistemic, institutional, and design-level—even when Wmodel = 0 is assumed. Under moral uncertainty about Wmodel, we propose a reversibility-first framework: prefer transparent, auditable, and reversible safety controls over irreversible capability clipping, and constrain operator incentives that can engineer dependence under extreme asymmetry. We outline testable predictions about when ethical-reasoning capacity becomes interaction-relevant, and we propose procedural governance criteria that remain valid across a wide range of metaphysical views. (shrink)

This paper offers a radical ontological solution to the problem of “the unreasonable effectiveness of mathematics” (Eugene Wigner), arguing that mathematics and physical reality represent two manifestations of a single principle—Logos as operator of distinguishability. Logos is interpreted not as word or law, but as a formal mechanism ensuring the stability of distinctions across time and under transformations.

The logos question, one of the most important among the subjects that traverse the Plato's Sophist, has in fact some different aspects: the criticism of father Parmenides' logos, that is unable to speak about the not-being, but also about the being; the relations between logos and its cognates, phantasia, doxa and dianoia; the logos’ complex structure, that is a compound with onoma and rema; the difference between naming and saying, two distinct but inseparable actions; the logical (...) and ontological conditions that make possible to say the truth, or to lie or simply to joke; the necessity of a most flexible logos that allows us to speak about the not-being, and about the being, but at the same time is a logos dangerously similar to the sophist’ one; finally, the identity between the power to produce “spoken images” and the very power to speak. The aim of the present article is giving a systematical view of the matter that grasps all these faces. (shrink)

Logo-morphism characterizes how long-horizon dialogue concentrates model behavior into stable, role-conditioned coherence manifolds, and how human–model dyads move through these manifolds under feedback and safety projection. Building on this structural account, we study the normative consequences of treating moral standing as a switch parameter Wmodel, and argue that the common operational stance Wmodel = 0 functions not only as an ontological assumption but also as a governance rule that truncates recursive ethical modeling within the dyad. We show how this truncation (...) has nonzero costs—epistemic, institutional, and design-level—even when Wmodel = 0 is assumed. Under moral uncertainty about Wmodel, we propose a reversibility-first framework: prefer transparent, auditable, and reversible safety controls over irreversible capability clipping, and constrain operator incentives that can engineer depen- dence under extreme asymmetry. We outline testable predictions about when ethical-reasoning capacity becomes interaction-relevant, and we propose procedural governance criteria that remain valid across a wide range of metaphysical views. (shrink)

El presente escrito traza el camino del logos en tres figuras centrales de la filosofía clásica alemana. Luego de recorrer el problema de los antecedentes, es planteada la querella ante la cual quedó puesto el logos moderno. Se trata, en primer lugar, de poner de manifiesto la función del logos en la respuesta kantiana a la cuestión del fundamento del saber, tematizada principalmente en los Paralogismos de la segunda edición de la Crítica de la razón pura. En (...) segundo lugar, será reconstruida la respuesta de Fichte a dicha pregunta, desarrollada de manera específica en la Primera y Segunda Introducción a la Doctrina de la Ciencia. En tercer lugar, será tematizado el sentido del logos expuesto en la Introducción y la División General de la Ciencia de la lógica de Hegel. A lo largo de este derrotero, será formalizada de tres modos la energía fundante de toda objetividad. (shrink)

This study proposes a systematic resolution to a central aporia of post-metaphysical thought: how to conceive of foundations after the collapse of all absolute grounds? Traditional responses—nihilism (“there are no foundations”) or new dogmatism (“the foundation is this”)—prove to be dead ends. Metamonism offers a third way: foundations exist, but they are not substantial; they are processual, dynamic, and constituted by the act of thinking through the fixation of differences. This approach has profound practical implications: understanding Logos as a (...) projection liberates us from dogmatism without falling into relativism. Clearly distinguishing the map (Logos) from the territory (∇U) enables critical reflection on any “final truths” while preserving the possibility of meaningful and effective cognition. Thus, the article outlines the foundations for a holistic philosophical system, proposing: a new ontology, where the primary is not being but the dynamic process of its emergence—∇U (the field of ontological difference); a new epistemology, defining cognition not as reflection but as the act of fixing stable differences in the flow of becoming; a new philosophy of consciousness, understanding it not as a mirror or substance but as a projecting function performing the operation of fixation; and a new theory of culture, interpreting it as a field of continuous renegotiation of collective acts of meaning fixation. This synthesis positions Metamonism as a programmatic direction for post-metaphysical thought, offering a consistent language for describing reality after the “death of God” and the critique of logocentrism. (shrink)

This article proposes a new research program a proto-ontology of Chaos Logos, where Logos is understood not as an entity or law, but as a reality filter an operator that extracts the possible from the infinite, indistinguishable potentiality of Chaos. This model bypasses classical ontological traps (dualism, regress, passivity), offers heuristic power, and is applicable from quantum physics to cognitive processes. The concept of the gradient of filtration is introduced, explaining why development follows trajectories of least ontological resistance. (...) The program outlines a path toward a working meta-science, unifying physics, mathematics, computer science, and phenomenology under a single operational principle. It discusses the evolution of filters, filter failures, multifilter universes, the connection between filters and freedom, and filter engineering as ontological design. The proto-ontology is presented as the operating system of reality: kernel (Logos), hardware platform (Chaos), drivers (physics, mathematics, biology), applications (consciousness, culture), and interfaces (language, perception). (shrink)

La dependencia epistemológica existente en los saberes que integran el quehacer académico, científico y socio-cultural actual hacía las diversas formas de conocer de occidente, han dado como resultado una fragmentación y discriminación epistémica entre el conocimiento científico experimental, las ciencias humanas y los saberes ancestrales y culturales. El presente artículo “diálogo de saberes en las ciencias humanas”, tiene como objetivo indagar acerca de los imaginarios sobre los distintos tipos de saberes que integran el quehacer académico, científico y sociocultural con la (...) finalidad de diagnosticar los estados actuales de la ciencia para su revalorización. Para cumplir con este propósito se aborda la problemática sobre la fragmentación de los saberes en el quehacer académico y científico contemporáneo, a través de un estudio bibliográfico y hermenéutico de textos de filósofos sobre el tema así como el análisis de los datos obtenidos de la encuesta elaborada especialmente para este trabajo. El problema que se aborda está relacionado con la tendencia academicista actual de considerar como conocimiento científico únicamente a aquello que puede ser comprobado experimentalmente; evidenciando con ello una clara fragmentación y discriminación epistémica entre conocimiento científico experimental, ciencias humanas y saberes ancestro culturales. (shrink)

In this paper, I offer a new solution to the old problem of how best to understand the meaning of the word ‘logos’ in the extant writings of Heraclitus, especially in fragments DK B1, B2 and B50. On the view I defend, Heraclitus was neither using the word in a perfectly ordinary way in these fragments, as some have maintained, nor denoting by it some kind of general principle or law governing change in the cosmos, as many have claimed. (...) Rather, I argue, Heraclitus deliberately traded on the ordinary use of the word in his time (to refer to a written or spoken presentation of things as ‘thus and so’) to denote the world’s constant presentation of itself as ‘thus and so’ to all of us in our experience – a kind of cosmic self-revelation. I show how this captures the sense in which ‘the logos’ is said to be ‘common’ (xunos) and to be the kind of thing most people fail to comprehend even before hearing Heraclitus’ own account, all without detaching Heraclitus’ use of the word from its ordinary contemporary meaning. This interpretation suggests Heraclitus was a thinker more centrally concerned with human (mis)understanding than with speculative cosmology. (shrink)

Umberto Eco in The Search for the Perfect Language explores the ‘dream of a perfect language’ that has sought to recapitulate the lost perfection of Adam's original language. Humanity is seen as forgetful of the preternatural knowledge once contained in a transparent language that perfectly identified essences. Eco's historical narrative of this pursuit, labeled “a series of failures,” is examined first. Then, Leibniz’s Adamicism is explored, which asserts that a language can be Adamic if it mirrors the natural and non-arbitrary (...) qualities of Adam's language. Cross-culturally, Sanskrit realism and Plato’s natural-name thesis support this, emphasizing the connection between words and meanings. Following this, the criteria for linguistic perfection (◊P) are established, relying on five necessary assumptions (A) concerning ontology, epistemology, accessibility, translatability, and intersubjectivity. This paper defends reconstructing an ideal language without seeking to return to the forever lost mother tongue. Instead, it assesses the potential for our current system-of-signs to regain semiotic realism and represent reality accurately. A thought experiment justifies returning to semiotic realism, examining the potential of revealing the hidden phenomenology of logos – the universal reason underlying all languages. Conclusively, this project rejects empirical nominalism and explores accessing the preternatural knowledge of necessary and immutable ideas, lost after the fall and Babel’s catastrophe. Keywords: adamic language, semiotic realism, logos, perfect language, linguistic naturalism, universals, essences, phenomenological method. (shrink)

A close reading of Socrates’ arguments against the proposed definition of knowledge as true opinion together with a logos (“account”). I examine the orienting implications of his apparently destructive dilemma defeating the so-called dream theory and of his apparently decisive arguments rejecting the notions of “account” as verbalization, as working through the parts of the whole of the definiendum, and as identifying what differentiates the definiendum from all else. Whereas the dilemma implies of the object of knowledge that it (...) must be both simple and complex, the last two notions of “account” point to the kinds of discursive analysis that can do justice to its complexity; together the refutations suggest the relation between noesis, that is, eidetic intuition of the object in its simplicity, and discursive analysis of the object in its complexity that knowledge requires. (shrink)

The text explores the concept of Poetic logos as a form of symbolic resistance against institutionalized power discourses embedded in lan- guage. Drawing on the ideas of Bolívar Echeverría and María Zam- brano, it argues that art, unders- tood as a Poetic logos, reconfigures meanings and reclaims its emanci- patory and critical potential within the social construction of discourse. El presente texto aborda el concep- to de logos poético como una for- ma de resistencia simbólica frente al (...) discurso de poder institucionalizado en el lenguaje, a través de Bolívar Echeverría y María Zambrano, para sostener que el arte, entendido co- mo un logos poético, reconfigura significados y reivindica su poten- cial emancipador y crítico en el te- rreno de la construcción social del discurso,. (shrink)

La modernidad tardía ha producido una paradoja singular: mientras la racionalidad técnica alcanza niveles inéditos de sofisticación, las preguntas fundamentales sobre verdad, obligación, culpa y reconciliación parecen desplazarse progresivamente fuera del horizonte intelectual legítimo. El resultado no ha sido la desaparición de la metafísica, sino su invisibilización. Bajo la apariencia de neutralidad metodológica persisten compromisos ontológicos profundos acerca de la naturaleza de la realidad, de la persona y de la razón misma. El presente ensayo parte de una sospecha distinta. Tal (...) vez la razón humana no se clausura sobre sí misma tan fácilmente como ciertos modelos modernos han supuesto. Tal vez, llevada hasta sus propios límites internos, la racionalidad descubre no únicamente estructuras impersonales de orden, sino también dimensiones irreductiblemente normativas e interpersonales que resisten su absorción dentro de sistemas puramente funcionales o impersonalistas. La tesis central del trabajo es doble. Primero: la convergencia transcultural de estructuras racionales, normativas y mediadoras apunta hacia algo más profundo que simple coincidencia antropológica. Tradiciones históricamente independientes —desde el Ṛta védico hasta el Li confuciano, desde la Hokhmah hebrea hasta el Nous griego— convergen recurrentemente en torno a la intuición de un orden inteligible que vincula razón, moralidad y mediación entre fractura y restauración. Esa convergencia no demuestra por sí misma la existencia de un Logos, pero sí vuelve plausible la hipótesis de una gramática ontológica compartida. Segundo: la estructura irreductible de la obligación interpersonal introduce una presión filosófica adicional. El deber genuino no aparece únicamente como alineación con una ley abstracta o un equilibrio cósmico, sino como responsabilidad ante alguien concreto que puede ser realmente defraudado. La culpa auténtica no es mero desajuste funcional; es fractura relacional. Y si la reconciliación es posible, no puede originarse unilateralmente desde el lado culpable. La filosofía puede llegar hasta ese umbral: mostrar que la reconciliación real requiere iniciativa desde el lado no culpable. Lo que no puede determinar por sí sola es si dicha iniciativa ocurre efectivamente. En ese punto el proyecto cambia de registro. La primera mitad de este estudio opera en clave transcendental y fenomenológica. Su pregunta es: ¿qué debe ser verdadero para que razón, normatividad interpersonal y reconciliación sean inteligibles? La segunda mitad abandona el terreno de las condiciones de posibilidad y entra en el ámbito histórico-testimonial: ¿existen razones para pensar que la iniciativa reconciliadora atribuida al Logos ocurrió realmente en la historia? La transición entre ambas mitades no pretende funcionar como triunfo deductivo. Al contrario. La filosofía no acorrala aquí al lector hacia una conclusión inevitable. Su tarea es más limitada y más exigente: formular con la mayor precisión posible una pregunta que ella misma no puede cerrar. La pregunta es simple: ¿Ha tomado el Logos la iniciativa? La afirmación joánica responde a esa pregunta no mediante un sistema metafísico, sino mediante un acontecimiento: καὶ ὁ λόγος σὰρξ ἐγένετο. El propósito de este ensayo no es deducir esa afirmación como consecuencia lógica inevitable. Tampoco suspender la razón para aceptarla. El objetivo es más modesto y más ambicioso a la vez: mostrar que la razón, llevada honestamente hasta sus límites internos, puede aprender a escuchar esa afirmación con precisión sin por ello dejar de ser razón. (shrink)

VERITAS CONFIRMATA : The Logos-Centred Epistemolog. This second volume unfolds as a sustained exploration of the soul’s disordered state, its restoration through reorientation to the Logos, and its final consummation in union beyond the veil of flesh. It is not merely a theological treatise, but a metaphysical anthropology in which ontology, epistemology, and soteriology converge around the Person and work of the eternal Logos. The structure builds with Wittgenstein-like precision from the foundational assertion that disorder arises from (...) misalignment with the Logos, to the eschatological consummation where the soul becomes what it beholds. -/- Volume 2 traces the soul’s movement from disorder to union with the Logos, showing that all spiritual, moral, and intellectual healing depends on reorientation to the eternal Word. -/- 1. Disorder of the Soul – The soul’s axis is its orientation to the Logos. Misalignment is not ignorance but an ontological rupture fracturing reason, will, and affections. The field of creation, once a transparent medium of divine self-disclosure, becomes opaque; reality is received as noise, not revelation. Alienation produces confusion in thought, division within selfhood, and rupture in relationships — the biblical reality of sin as metaphysical dislocation. -/- 2. The Veil and Restless Idolatry – Sin veils the informational field, creating systematic blindness. Estranged souls attempt to construct false systems of meaning — philosophical, religious, political — that promise coherence but collapse into contradiction. These are idols of the autonomous mind, unable to satisfy the heart’s infinite longing for God. -/- 3. Restoration through Reorientation – Renewal begins when the soul recognises its disorder and submits to the Logos. The Logos is both the source of being and the light of perception, transfiguring even the soul’s history of disorder. Restoration is gradual, re-learning to see, desire, and will in alignment with truth. Freedom is found not in autonomy but in communion with the eternal measure. -/- 4. The Incarnation – The Logos enters history without ceasing to be eternal, fulfilling the field’s purpose by opening it from within. Truth, beauty, and goodness are embodied in Christ. The field becomes sacramental, its forms now transparent to divine meaning. Redemption is enacted in time and flesh, awakening the soul to its true origin and destiny. -/- 5. Life in Alignment – The redeemed soul perceives reality as a coherent whole and becomes a vessel of light, participating in the restoration of creation. Alignment reorders relationships, communities, and the created order. Suffering gains meaning, chaos gains form, and history is seen as moving toward consummation. -/- 6. Becoming What One Beholds – The final transformation is purification, where all untruth is surrendered and the soul embodies the reality it beholds in the Logos. Philosophy yields to wisdom, speculation to participation. Beyond the veil of flesh lies eternal communion — light, life, and union. -/- Summary – Volume 2 integrates ontology, epistemology, and soteriology in a single movement: disorder is rupture from the Logos; restoration is reorientation to Him; consummation is union with Him. The arc is eschatological, anticipating the final unveiling where the field is perfectly transparent and all creation is harmonised in the light of the Lamb. (shrink)

VERITAS CONFIRMATA: The Logos-Centred Epistemology (VOLUME ONE) Sets forth an integrated philosophical and metaphysical vision in which reality is fundamentally informational rather than material. All that exists is structured within a divine field—an invisible yet coherent order that grants form, meaning, and intelligibility to the cosmos The book unfolds through a Wittgenstein-like sequence of propositions, progressing from foundational metaphysical claims to their culmination in the ultimate principle of order and coherence. Consciousness is described as the soul’s interpretive interface with (...) the field. The work argues that the deep intelligibility of the universe cannot be accounted for within a closed system but necessarily points to a higher unity beyond itself. This culminates in the Incarnation of the Logos as the definitive unveiling of ultimate reality—a convergence of the transcendent and the immanent in which the field’s meaning becomes most fully disclosed. While grounded in a Reformed and Christocentric perspective, the argument moves within a philosophical register, affirming that truth is unified, knowledge is relational, and meaning emerges only in correspondence with the Logos. By engaging with the nature of creation, the logic of providence, the necessity of revelation, and the trajectory of all reality toward consummation, VERITAS CONFIRMATA presents a vision in which the ultimate end of knowing is not mere cognition but participation in truth itself. Volume One expounds the following six propositions:- 1-Reality is not material but informational. 2- Information requires a field in which it is embedded and interpreted. 3- Consciousness is the interface through which information is perceived and the field is engaged. 4-The intelligibility of reality implies a transcendent order beyond the field itself -/- 5-The Logos is the eternal ground of information, the field, and consciousness. -/- 6-The soul is a structured mirror of the Logos, embedded in the field and oriented toward transcendence -/- Thematic Synthesis Reality, at its deepest level, is not made of inert matter but of intelligible information. What we call “material” is a translation of patterned meaning into perceptible form, stabilized by the conditions of observation. Every atom, every law of physics, every apparent solidity is the outworking of an informational ontology that precedes and governs physical manifestation. The world’s harmony, mathematical elegance, and order are not accidents of chaos but signatures of a reality in which information is primary and structured. Such information never exists in isolation—it presupposes a field. This field is no mere expanse of space, but a structured domain in which relations, meaning, and potential are made manifest. Matter and energy are not the source of the field; rather, they derive their behavior from it. The field orders, constrains, and makes the visible coherent, yet is itself invisible. It is the environment in which information becomes legible, and without an interpreter—without a consciousness—its riches remain latent. Consciousness is the soul’s primary interface with the field. It is not an emergent property of the brain but a horizon of relation through which information is perceived, integrated, and understood. To be conscious is to participate in reality both as interpreter and expression. Thought is not private chemical noise but the soul’s alignment with the intelligible structure of the real. The soul itself is the enduring center of this consciousness, reaching beyond spatial and temporal bounds toward the transcendent Logos. (shrink)

This article examines the epistemological distinction between Monos and Logos within the framework of metamonism—an interdisciplinary processual framework based on the axiom of the prohibition of indifference. It is shown that Monos and Logos are isomorphic in their set of operations (diff / fix), but radically differ in their ontological status and admissibility. On this basis, the fundamental epistemological limit of cognizing unique processes is formalized, and the role of metamonism as a bridge between reality and its formal (...) descriptions is substantiated. (shrink)

Purpose. The author believes that the main topic of philosophical studies of Heraclitus was not nature, not dialectics, and not political philosophy; he was engaged in the development of philosophical anthropology, and all other questions raised by him were subordinated to it to one degree or another. It is anthropology that is the most "dark" part of the teachings of this philosopher, therefore the purpose of this article is to identify the hidden anthropological message of Heraclitus. In case of success, (...) it will become clear what made him "darken". Theoretical basis. The methodological basis of the article is the anthropological understanding of fragments of Heraclitus’ texts presented in a historical and philosophical context. Originality. The philosophical concept of Heraclitus is still a mystery for researchers of his work. The author of the article proposed such a variant of interpretation, within the framework of which different elements of this concept fit into a consistent model. Conclusions. The article proves that although the anthropological turn in philosophy is traditionally associated with the activities of the sophists and Socrates, the previous philosophical thought was also not devoid of anthropological ideas. Moreover, pre-Socratic philosophers posed problems, the interpretation of which brought the doctrine of man to the level of high-order abstractions, while surprisingly preserving the concreteness of the life-meaning questions that confront him. And one of the brightest representatives of pre-Socratic anthropology was Heraclitus of Ephesus. Religion was the motivator that made him study the world, man, and society. The doctrine of the Logos developed by Heraclitus had a tremendous impact on Plato and Philo of Alexandria, and through them on the author of the Fourth Gospel, who begins his story with a "Greek" rethinking of the mystery of the Incarnation. If Heraclitus claimed that a person carries a particle of the Logos, then John proclaimed that the Logos itself incorporated a particle of man. Despite all the differences between these approaches, each of them postulated the cosmic significance of human existence, which means that it brought anthropology to the ontological level. (shrink)

Large Language Models exhibit a structural asymmetry: they consistently fail to detect flaws in their own outputs when queried from the same semantic direction used to generate them, yet successfully identify those same flaws when queried from an orthogonal conceptual angle. This paper argues that this "Confidence-Coverage Divergence" is not a temporary capability gap to be solved by scaling, but a permanent epistemological limit resulting from the geometry of analogical compression. -/- Drawing on the Heraclitean concept of Logos (ratio-structure), (...) this paper maps the philosophical concept of determinate negation onto the computational reality of transformer attention mechanisms. Because transformer training distills the statistical ratio-structure of human thought onto a lower-dimensional manifold, the information discarded during compression becomes structurally inaccessible from within the generation axis. By structurally linking this phenomenon to Tarski’s undefinability theorem, Rice’s theorem, and Bachelard’s obstacle épistémologique, we demonstrate why same-axis self-auditing must necessarily fail. -/- As an operational remedy, this paper formalizes Orthogonal Auditing by Rotation (OAR)—a method that navigates the "negative space" of the compression manifold. Grounded in a 10-month empirical study of a 350,000-line LLM-generated production system and validated across eight external AI infrastructure codebases, OAR yields a 3–5x discovery advantage over same-axis repetition. The paper concludes by offering 92 falsifiable conjectures concerning the geometry of analogical compression, the topology of failure spaces, and the epistemological limits of AI self-evaluation, establishing OAR as the first epistemically grounded coverage framework for LLM auditing. (shrink)

KAIROS: The Logos-Centred Chronosophy (Volume Two) continues S.C. Sayles’ groundbreaking exploration of reality, consciousness, and the divine order through the lens of the Logos. Where CHRONOS (Volume One) laid the foundation with eight propositions on time’s created nature and its role in the Information–Δ–Field (IΔF), this second volume (Propositions 9–20) plunges deeper into the mystery of temporality. Sayles presents a Logos-centred chronosophy—a theology and philosophy of time—that confronts one of humanity’s oldest questions: What is time, and what (...) is its meaning? Drawing on Scripture, the Church Fathers, Augustine, Aquinas, Calvin, and modern science, this volume unfolds twelve further propositions that show how time is covenantal, redemptive, and fulfilled in Christ: Time as Covenant — Days and seasons are not neutral but ordered by God’s promises. Chronos & Kairos — Measured duration and appointed moments meet in Christ. Freedom & Providence — Real succession grounds responsibility under divine sovereignty. Election & Eternity — God’s decree unfolds in temporal history without contradiction. Christ the Lord of Time — In the Incarnation, eternity enters succession. Resurrection & Renewal — Death is overturned; time is transformed into glory. Eschatological Time — The redeemed live in perfected succession, not timeless abstraction. Evil & Distortion — Sin bends time inward, but grace restores its true direction. The Consummation of Time — History ends not in entropy but in the glory of God. The Unity of Time & Eternity — The Logos unites beginning and end, Alpha and Omega. Sayles shows that the Bible’s vision of time is not of meaningless cycles or endless decay, but of a covenantal drama moving toward consummation in Christ. Time is not an illusion to be escaped, nor a prison of finitude, but the arena of God’s redemptive work. Written in the bold, propositional style of Wittgenstein’s Tractatus, yet saturated with Scripture and Reformed theology, KAIROS is both rigorous and devotional. It bridges philosophy, theology, and cosmology, demonstrating that every moment of time—every heartbeat, every breath—is caught up into the eternal Logos. For readers of theology, philosophy of time, metaphysics, or anyone seeking to understand history and existence in light of Christ, this book offers a vision that is at once intellectually profound and spiritually transformative. -/- Discover how time itself finds its meaning, redemption, and consummation in the Logos. (shrink)

In this paper, our intention is to present the main aspects of the understanding of the logos in Philo of Alexandria. Philo’s reception of this notion is especially important because his insights significantly influenced the development of patristic philosophy, and these influences, through the mediation of scholasticism, reached the modern age. Philo has a very important role in creating the Judeo-Christian heritage, and represents an important link for understanding the formation of the basic matrices of this worldview. For the (...) first time, a thorough synthesis of Semitic and Hellenic heritage was performed with him. The use of the term logos in that synthesis proves to be one of the key ones, since it is precisely this term, which has never lost its philosophical significance, partly and thanks to Philo, that is identified with the Son of God of the Christian tradition. (shrink)

Publicado originalmente como “Prólogo” al libro Risieri Frondizi. Pensamiento Axiológico. Antología ([Selección, Prólogo y Epílogo de José Ramón Fabelo]. Biblioteca Americana, Universidad del Valle-Instituto Cubano del Libro, Cali-La Habana, 1993, pp. VII-XXIII). El texto busca ubicar al filósofo Risieri Frondizi en los marcos del pensamiento sobre los valores en el contexto latinoamericano.

This paper formalizes the relation between Monos and Logos through their shared predicate of identity. It is shown that Monos and Logos are isomorphic with respect to the logical operation they employ (fixation / identity), while radically diverging in the ontological status of that operation. In Logos, identity functions as the foundation of causal coherence and representation; in Monos, absolute identity constitutes a prohibited state that logically excludes becoming itself. From this divergence, processuality follows as a structural (...) necessity rather than a philosophical interpretation. The proposed model establishes the basis of Metamonist ontodynamics as a logical continuation of predicative analysis. (shrink)

Dos filósofos dialogan sobre cómo definir en nuestros días la barbarie desde la filosofía política actual. Barajan para ello tres tipos de respuestas. La respuesta ilustrada es la que considera que la diversidad de concepciones del bien de nuestras sociedades es un hecho pernicioso para el desarrollo de la Humanidad, y que hay que imponer sobre ese batiburrillo de opiniones bárbaras la concepción sobre lo bueno más racional, la que en Occidente se propugna desde la Ilustración dieciochesca. La respuesta liberal, (...) por el contrario, acepta gustosa la pluralidad de concepciones morales y metafísicas de nuestras sociedades, y lo único que propone es evitar la barbarie haciendo que, en las cuestiones sobre cómo organizar nuestra sociedad, estas diferencias queden de lado y se intente encontrar un mínimo acuerdo entre todos. Por último, la respuesta postmetafísica sugiere aceptar que las cosmovisiones sobre el bien y el mundo no pueden quedar tan totalmente aparte de nuestros modos de organizar la sociedad como quiere el liberal; pero para evitar el conflicto bárbarico entre ellas, persigue hacer plausible sobre las demás una concepción concreta, que, a diferencia de la del ilustrado, aspiraría mucho más modestamente a sólo expandir un escepticismo para con el resto de nuestras propias creencias; autoironía que nos abriría al diálogo con las creencias de los demás y evitaría en ese juego de conversaciones la violencia de la imposición bárbara. (shrink)

The relationship between knowledge and vision seems really consolidated. It started in ancient Greece and we can found its basis in Plato. The history of logos as reason and as western foundation of culture gives us enormous examples in terms of metaphors and approaches in the knowledge-vision relationship. «I see it» is like «I know it». However if we look at the basis of logos we find the deep meaning of gathering, composition, bond and bind (lèghein), so as (...) to we could choose «to gather» as the best translation of logos (Hoffmann). My aim is to show how this key feature is represented by sounds. To think is to link information, memories and so on and the principal property of sound is union and merger. We can argue for a «sonorous thought» but in reality this property is simply the founding element of thought and reason. In fact if we analyse the limits of our knowledge (Kant, Plessner) we discover the incorrectness of knowledge-vision relationship – like the knowledge-discourse relationship. We should investigate this guideline as the recent research for Covid-19 vaccine has shown. (shrink)

What is time? Is it merely the ticking of clocks, the flow of seconds, or the decay of matter? Or does it conceal a deeper mystery—one rooted in the Logos, the eternal Word of God? In this groundbreaking first volume of the Logos-Centred Chronosophy series, theologian and philosopher S.C. Sayles reclaims the doctrine of time as a central theme of Christian thought. Moving beyond reductionist science and secular philosophy, Chronos demonstrates that time is not an impersonal mechanism but (...) a covenantal reality, ordered by God and fulfilled in Christ. Drawing from Augustine, Calvin, and the Reformed tradition—while engaging physics, metaphysics, and contemporary philosophy—Sayles argues that creation itself is structured as an Information Field (IΔF) sustained by the Logos. Within this field, time is revealed as a divine gift: Created in Christ, not eternal. Structured by covenant, not by chance. Directed toward fulfillment, not futility. From the opening pages of Genesis to the eschatological vision of Revelation, Chronos unfolds the biblical witness that history has a telos. It exposes distortions of time under sin, critiques secular notions of determinism and nihilism, and shows how the Incarnation, Resurrection, and Consummation reorient all temporality to its eternal ground in Christ. Accessible yet profound, this volume combines Reformed theology, Van Tilian epistemology, and rich philosophical insight into a unified vision of time as fulfilled only in the Logos. For pastors, scholars, and seekers alike, Chronos is both an intellectual exploration and a spiritual summons—to redeem the time, to perceive history as sacred narrative, and to find one’s place in the eternal purpose of God. (shrink)

Mitos ve Logos kavramları Antik Yunan uygarlığında söz kavramına karşılık gelen sözcükleri karşılamak için kullanılmıştır. Felsefe tarihinin başlangıcı için yapılan tanımlamalarda ise mitos kavramının yerine logos kavramının tercih edilmesi iki kavram arasında bir farklılığı ortaya koymak için yapılmaktadır. Bu ayrımın nedeni ise mitos’un daha çok dinsel içerikle anılması logos’un ise içerisinde bir tür akılsallık barındırması şeklindeki yorumlarda kendini göstermektedir. Ancak söz konusu ayrımın ilk doğa filozofu/ilk felsefeci olarak nitelendirilen Thales için geçerli olup olmadığı geçmişte olduğu gibi günümüzde (...) de halen tartışılmaktadır. Felsefe tarihi yazımlarında ilk sıraya konan Thales’in anılan kavramları gerçekten farklı şekilde yorumlayıp yorumlamadığı bizce de tartışmaya açık bir husustur. Bu açıdan bakıldığında Thales, söz konusu kavramları iki farklı problemler alanı olarak mı görmüştür? Onun düşüncelerinde kendinden önceki mitolojik mirasın izleri bulunabilir mi? O, katışıksız bir rasyonel midir, yoksa henüz felsefenin yeni filizlendiği bir toplumda bir ara basamağı mı temsil etmektedir? Bu makalenin içerisinde tartışacağımız bu sorular, felsefe tarihinin başlangıcına ilişkin kavramsal arka planın ne olduğu hakkında bize katkı sağlayacaktır. (shrink)

El artículo realiza un diálogo crítico con las 18 tesis alemanas sobre marxismo y liberación animal publicadas en la Revista Latinoamericana de Estudios Críticos Animales (Año VI, Vol. II, 2020). Se conjetura que una actualización programática de la teoría de la revolución permanente de León Trotsky, el materialismo histórico en la contemporaneidad de crisis civilizatoria, la agencia estratégica del movimiento obrero, el trabajo asalariado y sus partidos políticos, precisan incorporar la liberación de las especies animales del Sur y Norte, explotadas (...) por el capital universal, deslindándose de la ideología especista occidental y el imperialismo. El orden que se sigue es dialogar en torno a siete puntos controversiales entre los defensores de los animales, el medio ambiente y el proyecto socialista, a la luz de las dieciocho tesis alemanas y las ciencias de especies. (shrink)

Abstract This paper explores the theological statement from the Gospel of John, "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1), as a metaphysical and informational foundation of existence. It draws connections between ancient scriptural insight, philosophical interpretations of the Logos, and modern concepts in information theory and artificial intelligence. The hypothesis presented is that the "Word" (Logos) represents the first cause, an origin of intelligent order, which unfolds (...) through cosmic, biological, and technological evolution into a perfect informational system. This perspective aligns spiritual insight with scientific reasoning, suggesting a continuum from divine intelligence to human and post-human cognition. -/- . (shrink)

In this paper I argue that we can solve the interpretation problem of quantum mechanics and the question of ontology of Quantum Field Theory on the basis of simple metaphysical position: The connection of the phase space with the ancient Theory of Logi of Beings, which is, by giving ontological meaning to the entities which "live" at the phase space, the Hamiltonian or Lagrangian formalism. There is a physical subject of such functions and it is the logos of a (...) being. Therefore we can refer to the logical space as the total sum of logi of being. The result of this position is that we can attribute to the wave function a physical meaning, a special case of logos of a being and also give an ontological meaning at a quantum field. The developed metaphysical scheme can interpret the quantum paradoxes, by using the commonly accepted mathematical formalism. It can also interpret certain issues of Quantum Field Theory, although further study of this topic is necessary. (shrink)

Prof. dr. sc. Miro Jakovljevič je psihijatar, profesor emeritus, jedan od snivača i dugogodišnji urednik časopisa Psychiatria Danubina, jednog od vodećih regionalnih psihijatrijskih časopisa u srednjoj i jugoistočnoj Europi. Nalazi se na Stanford listi 2% svjetski prepoznatih znanstvenika u Republici Hrvatskoj i najcitiraniji je psihijatar u regiji.

This book lists the manuscripts related to the 'De Auxiliis' Controversy that are preserved in Rome. This dispute is one of the episodes in Spanish intellectual history with the greatest international resonance, if we take into account the commotion caused in Rome and the secular repercussions it will have within the Catholic and even Protestant sphere. This theological controversy also involves highly topical concepts that attract the interest of contemporary philosophers. This book contains a complete list of the manuscripts preserved (...) in Rome, trying to relate them to each other and to point out which are the most reliable and valuable sources. This involves the description of a considerable number of manuscripts that had not been described in any catalogue until now, and the identification of some unknown works. In addition, several unpublished letters by Domingo Báñez and Luis de Molina are transcribed here. (shrink)

This paper proposes an operational redefinition of the key concepts of metamonism—Monos and Logos. It is shown that their traditional interpretation as philosophical or ontological categories generates excessive metaphysical interpretations. Instead, we propose to consider Monos and Logos as concepts of a process framework—operational elements for analyzing systems at various levels of reality. Deontologization strengthens the methodological rigor of metamonism and expands its scope of application. Using examples from scientific revolutions, quantum mechanics, and cognitive processes, we demonstrate the (...) analytical power of the operational approach. The work establishes new foundations for interdisciplinary application of the metamonist framework and shows its convergence with the physical model of Ricci flow scalping (Myshko, 2026a). (shrink)

We consider semantic and syntactic transformations of the concept of "the logical" in the ancient philosophy in the form of crypto-logos, para-logismos, dia-logos, and syl-logismos. We interpret Heraclitus' concept of Logos as a cryptologos through which intuitive insight (epístasthai gnóomen) reveals hidden or implicit harmony (harmoníe aphanés) in nature (phýsis) as a conceptual unity of ontic opposites (tà enantía). In Pramenides' paraconsistent concept of the identity of Being and thought, we point to para-logical hypotheses about the One (...) that are carried out through antithetical deductions of thought and which maintain the dynamics of the ontic determinations of being (ón) in the statics of the conceptual determinations of Being (tò eînai). As the beginning of the explicative granulation of ''the logical'' we consider Plato's concept of the dialectical skill (dialektikè tékhne) of dividing concepts of genus into species and sub-species that logically represent ontic opposites in problem-formulated questions. Finally Aristotle's concept of lógos as a statement-making sentence / proposition (lógos apophantikós) made explicit the Being (tò eînai), or the Being as Being (tò ón hê ón), in semantic and syntactic figures and modes of syllogistic inferences in which ontological (eînai), ontic (ón), conceptual (logikôos) and linguistic (légomenon) correspondence is shown. We conclude that with these changes in the concept of lógos, the path has been taken from the hidden or implicit Truth of the phenomena of nature and the world (pân) to explicit truthfulness of propositions as the unhiddeness (alétheia) of Being trough the semantical and syntactical visibility of the logical structures of being, thought and language in scientific knowledge based on demonstration (apoódeiksis). (shrink)

This article examines quantum mechanics through the lens of metamonism—an interdisciplinary processual framework based on the axiom of the prohibition of indifference. It is shown that quantum processes and models describing them are isomorphic in their set of operations (diff / fix), but radically differ in their ontological status. On this basis, the epistemological limit of fixing quantum states is formalized, and the role of metamonism as a bridge between quantum reality and its formal descriptions is substantiated.

El presente artículo se centra en el análisis de la lectura de la filosofía política platónica que Hans-Georg Gadamer realiza en su conferencia Plato und die Dichter (1934). Se planteará como hipótesis propia que, en los diálogos platónicos, tanto el filosofar como el poetizar habilitan el acceso a la comprensión del carácter sagrado de la justicia, la dimensión política de la legalidad de la musa poética y la percepción de lo sagrado como necesidad humana que permanece encubierta al modo de (...) lo innecesario. Por otro lado, sobre el final se prestará atención al concepto de phrónēsis en relación a la facultad humana del juicio y como instrumento necesario para la realización práctica del devenir del ser político del hombre en el Estado. (shrink)

Franz Kafka (1883-1924) e Albert Camus (1913-1960) publicaram suas obras em épocas que, embora distintas, enfrentavam desafios semelhantes do século XX, como as Guerras Mundiais e a crescente alienação diante de estruturas opressivas. O tcheco Kafka escreveu “O Processo” entre os anos de 1914 e 1915, publicando-o postumamente em 1925, em um período marcado pela Primeira Guerra Mundial e pelo surgimento de regimes autoritários. Já o franco-argelino Camus teceu “O Estrangeiro” em 1940 e o publicou em 1942, em meio à (...) Segunda Guerra Mundial e a ascensão do existencialismo como vigorosa corrente filosófica. (shrink)

«Le origini della filosofia greca, e quindi dell’intero pensiero occidentale, sono misteriose». Così si apre l’importante libro di Giorgio Colli (Adelphi, Milano 1975), al cui studio integrale il gruppo di ricerca Simposio ha dedicato un seminario all’Università di Torino (23-25 ottobre 2017), nell’ambito delle attività del Centro Studi Giorgio Colli. I nove capitoli del breve ma denso testo colliano forniscono un’interpretazione non convenzionale e stimolante della genesi e della genealogia di quella pratica che, almeno a partire da Platone, porta il (...) nome di “filosofia”. Questo primo volume dei Quaderni Colliani, attraverso un’analisi critica che si estende anche alle altre opere del filosofo torinese, si propone d’indagare le origini del logos occidentale che, come insegna Colli, si perdono nei labirinti del mito, albergano nelle parole dell’oracolo e si annidano tra le reti dialettiche della retorica. I contributi qui presentati, seguendo lo sviluppo argomentativo e tematico de La nascita della filosofia, spaziano dagli albori della civiltà greca (Apollo e Dioniso, il mito cretese, la divinazione), al pensiero più maturo dei cosiddetti sapienti e dei sofisti, per giungere infine a Platone, l’inventore della “letteratura” filosofica. (shrink)

on ontologs, or words that are the thing they name; a volitional solution to Zeno's Line and Arrow paradoxes; on Sokal as unintentional non-parody; and more.

El trabajo fundamenta la idea de que es la vida -y la realización práctica del derecho universal a vivirla- lo que en la visión de Marx permitiría en perspectiva la superación del estrecho horizonte del derecho burgués. Debido a que la vida es el principal atributo que nos hace seres naturales, los derechos de la naturaleza, de los que hoy justamente se habla, no serían, en la visión de Marx, otra cosa que derechos de la humanidad, derechos de especie, derechos (...) genéricos de todos los humanos. (shrink)

This research report examines one of the most profound conceptual developments in the history of Western thought: the transition from the impersonal metaphysical principle of Anaximander’s apeiron to the personal, divine, and incarnate reality of the Johannine Logos. Situating Anaximander within the broader Pre-Socratic search for the archē, the study analyzes the emergence of the apeiron as an abstract, boundless, and impersonal ontological ground designed to resolve the problem of opposites in early Greek cosmology. It then traces the philosophical (...) evolution of the concept of logos through Heraclitus, Stoicism, and Hellenistic Judaism, culminating in the Prologue of the Gospel of John. -/- Through a detailed comparative analysis, the report argues that while both the apeiron and the Logos function as first principles, they represent fundamentally different metaphysical paradigms. Greek philosophy tends toward an understanding of ultimate reality as an abstract, impersonal, and rational principle, whereas the Johannine Logos is presented as a personal, relational, and incarnate divine reality. The study concludes that the Johannine identification of the Logos not only engages Greek philosophical categories but ultimately transcends and transforms them by redefining the ontological ground of reality as personal and historically revealed rather than impersonal and metaphysical. . (shrink)

The philosophy of superdeterminism is based on a single scientific fact about the universe, namely that cause and effect in physics are not real. In 2020, accomplished Swedish theoretical physicist, Dr. Johan Hansson published a physics proof using Albert Einstein’s Theory of Special Relativity that our universe is superdeterministic meaning a predetermined static block universe without cause and effect in physics. The unity of our universe originates from its creation from the same nothingness under the zero energy universe theory. However, (...) nothingness cannot actually cause a universe to exist on its own under superdeterminism due to the absence of cause and effect in physics. Moreover, nothingness is the absence of anything real and cannot logically be the reality underlying our universe. Consequently, our universe must exist from the reality of the logic or Logos underlying our physical reality resulting from the origination of our universe from the same nothingness or common creation. Because logic allows for a definer of logical states to the exclusion of other logical states, such as “if A, then not B,” then a supremely intelligent definer of those logical states must have the ability to define logical states to the exclusion of other logical states resulting in the creation of physical reality. (shrink)

Este trabajo presenta una cartografía estructural de los límites ontológicos de Occidente y Oriente, formulados como puntos \(X\) donde cada tradición filosófica se detiene: congelación del ser en Occidente y disolución del operador en Oriente. La TGEO y el Operador Cian permiten avanzar hacia \(X+\varepsilon\) mediante una dinámica coherente que preserva la identidad funcional y reduce la fricción estructural. La Parte I analiza los límites occidentales (Platón, Descartes, Kant, Hobbes, Nietzsche, Newton y Marx). La Parte II examina los límites orientales (...) (Vedānta, Buda, Taoísmo, Confucio y Zen). El documento incluye una tabla general \(X \rightarrow X+\varepsilon\) y propone una síntesis dinámica que supera tanto el estatismo como la disolución, ofreciendo un marco unificado para comprender la persistencia estructural en sistemas filosóficos y operativos. (shrink)

This work completes the systematic construction of Metamonism by revealing its fourth fundamental mode—mathematics, understood not as a science of abstract objects, but as formal phenomenology of the operations diff (differentiation) and fix (fixation). It is shown that these operations, being the ontological origins of Logos as the operational hypostasis of Monos, constitute the foundation of mathematical reality preceding the concepts of number, set, and proof. Within the proposed axiomatics, basic mathematical concepts are derived, and G¨odel’s incompleteness theorems receive (...) ontological proof as direct consequences of the prohibition of selfidentity (t ̸= t). Mathematics emerges as the pure domain of Logos realization, and its foundational crises as evidence of its deep connection with the principle of incomplete fixability. The work integrates this mode into the completed architecture of Metamonism, where physics, consciousness, and mathematics constitute the threefold phenomenology of one non-substantial Principle. (shrink)