Scientific journal presented by Bogdan Khmelnitsky Melitopol State Pedagogical University, Ukraine, Melitopol. Main points: 1. Actual Problems of Modern Philosophy 2. Researches in Philosophy connected with natural components, sociological aspects and self - identity development.

Transnational, global trades, investments, and travels, amongst other drivers of globalization, helps to reverberate the deadly coronavirus pandemic from Wuhan, China, across the world like whirl fire. In order to contain the infectious spread of the pandemic, and mitigate its negative effects on macro-economic variables, the World Health Organization, (WHO) designed Covid-19 protocols that are being enforced by governments and people of the world. Based on the above account, the study examined the Second wave effect of Covid’19 pandemic on transportation (...) business: Keke-napep and Motorcycle transport systems in Asaba metropolis, Nigeria. The main objective is to empirically determine the real impact of the pandemic on rural land transport business. The study employed structured questionnaire and interview methods to generate data from the 250 respondents selected using the census sampling technique. Out of the 250 sets of questionnaires administered, 235 (94%) were retrieved while 15 (6%) were rejected. The statistical tools used for analyzing data were correlation and multiple regression techniques. Findings were that covid’19 pandemic negatively affected rural land transport business. The study concludes that, the coronavirus pandemic caused a contraction in transport business. It is therefore recommended that, there is a need for government to relax the stringent covid’19 protocols to allow economic activities to resume again. Campaigns on safety and hygiene should be intensified so that the populace will imbibe the culture of general cleanliness and personal hygiene, amongst others. (shrink)

The Journal of Practical Ethics is a new open access, interdisciplinary journal in applied moral philosophy and related areas of philosophy, including political and legal philosophy. It is supported by the Uehiro Foundation on Ethics and Education and we are most grateful to the Foundation for making the journal possible. Areas to be covered will include medical ethics, environmental ethics, business ethics, professional ethics, the ethics of personal life and others.

We are pleased to present the second issue of the Journal of Practical Ethics, presenting arguments on three important practical matters: education, health, and the judging of others. [...] We think it a very interesting read, but you don’t have to rely on our opinion: we have with this issue introduced a new series of podcasts interviewing an author from the issue to discuss the ideas presented, and our interviewed author for this issue is David Oderberg. You might also be (...) interested to look back on the previous issue with a podcast interview with Seth Lazar. Podcasts are available from the journal website. (shrink)

The subconscious mind plays a pivotal role in shaping our thoughts, behaviors, and perceptions. This paper explores the fundamental structures of the mind—conscious, subconscious, and unconscious—and delves into the mechanisms by which the subconscious mind influences our identity, habits, and emotional well-being. The study highlights how deeply ingrained beliefs shape our reality and how neuroplasticity can be leveraged to rewire the subconscious for personal growth and higher consciousness. Furthermore, the paper examines how the subconscious mind affects bodily functions, including hormonal (...) regulation, and provides practical strategies to optimize subconscious programming for success and fulfillment. (shrink)

Many philosophers have claimed that the folk endorse moral universalism. Some have taken the folk view to support moral universalism; others have taken the folk view to reflect a deep confusion. And while some empirical evidence supports the claim that the folk endorse moral universalism, this work has uncovered intra-domain differences in folk judgments of moral universalism. In light of all this, our question is: why do the folk endorse moral universalism? Our hypothesis is that (...) folk judgments of moral universalism are generated in part by a desire to punish. We present evidence supporting this across three studies. On the basis of this, we argue for a debunking explanation of folk judgments of moral universalism. Our results not only further our understanding of the psychological processes underpinning folk judgments of moral universalism. They also bear on philosophical discussions of folk meta-ethics. (shrink)

This paper defends “Animal Universalism,” the thesis that all sentient non-human animals will be brought into Heaven and remain there for eternity. It assumes that God exists and is all-powerful, perfectly loving, and perfectly just. From these background theses, the authors argue that Animal Universalism follows. If God is perfectly loving, then God is concerned about the well-being of non-human animals, and God chooses to maximize the well-being of each individual animal when doing so does not harm other (...) individual creatures or violate creaturely freedom. If God is perfectly just, then God does not arbitrarily discriminate against non-human animals by offering humans an opportunity to enter Heaven but not offering the same to each animal. Each of these conclusions implies Animal Universalism. (shrink)

I make four points about Rooney’s (2026) reply to Hill (2025). First, Rooney worries that universalists cannot ground the claim that necessarily God beatifies every creature He makes. I explain how universalists can ground the relevant claim in a claim Rooney endorses in his book. Second, Rooney’s argument depends on the principle that if a property is not essential to a creature, then God cannot ensure that necessarily that creature eventually gets that property. I point out that Rooney offers no (...) motivation for this principle and so it may be costlessly rejected by the universalist. I further explain that if atheism is true Rooney’s principle might be plausible. But, if God exists, it is easy to construct counterexamples to the principle. Third, Rooney’s argument depends on a specific, contentious interpretation of Aquinas’ understanding of the Beatific Vision. Rooney says this is acceptable because his universalist opponents also accept this understanding of the Beatific Vision. But I point out that many paradigm examples of universalists, as well as non-universalist Classical Theists, explicitly reject not only Rooney’s specific formulation but also the Thomistic understanding of the Beatific Vision more generally. This confirms that even if Rooney’s argument were not unsound for the other reasons I have identified, it would nevertheless depend on Rooney’s specific, contentious understanding of deliverances of Revelation. But the main purpose of Rooney’s argument was to convince Classical Theists who are not moved by appeals to Revelation. So Rooney’s argument doesn’t do the main thing it is advertised as doing. Fourth, Rooney claims that Hill was nonchalant about the possibility of abandoning Classical Theism. I point out that this is a misreading of Hill. Nowhere does Hill advocate abandoning Classical Theism. Instead, Hill maintains that Rooney’s argument gives the Classical Theist no reason to reject universalism. (shrink)

I show that the combination of unrestricted composition and composition as identity is formally analogous to Frege’s second-order theory of objects and properties, including a commitment to an exact analogue of Basic Law V. I argue that although the view manages to avert a corresponding version of Russell’s paradox, it nonetheless remains in conflict with the Cantorian insight about cardinality underlying the paradox. I argue that such a conflict can be dissipated by thinking about the view in terms of fundamentality.

In _Not a Hope in Hell_, James Dominic Rooney argues that universalism, the view that necessarily God will save everyone, is inconsistent with classical theism. I show that Rooney’s argument is unsound. In particular, some of the premises are false, some of the premises are themselves inconsistent with classical theism, and some of the premises are inconsistent with additional views, beyond classical theism, that Aquinas holds about God and the Beatific Vision. In the end, classical theists are better off (...) accepting universalism than the premises of Rooney’s argument. (shrink)

This book discusses a variety of world views that we can find to describe human relationships with the environment, and the underlying values in them. It reviews existing international legal instruments discussing some of the ethical values that have been agreed among member states of the United Nations.

In this paper I develop a version of universalism that is non-mereological. Broadly speaking, non-mereological universalism is the thesis that for any arbitrary set of objects and times, there is a persisting object which, at each of those times, will be constituted by those of the objects that exist at that time. I consider two general versions of non-mereological universalism, one which takes basic simples to be enduring objects, and the other which takes simples to be instantaneous (...) objects. This yields three versions of endurantism, of which I ultimately defend the version I call universalist endurantism. Universalist endurantism is the thesis that (i) for any arbitrary set S of instantaneous simples that exist at the same instant, there exists a fusion of the members of S, and (ii) for any arbitrary set S* of instantaneous fusions each of which exist at a different instant, there exists an enduring object O that is constituted by those fusions at those instants. Universalist endurantism is ‘non-mereological’ in that the relation that holds between instantaneous fusions and persisting objects is not the part/whole relation, but rather, is the relation of constitution, thus allowing that the persisting objects are three rather than four dimensional. I argue that universalist endurantism not only has the various benefits of mereological universalism in allowing vagueness to be explicated as semantic indeterminacy, but in addition allows the endurantist to hold that some properties are genuinely intrinsic and are exemplified simpliciter. (shrink)

Mereological universalists, according to whom every plurality of entities has a fusion, usually claim that most quantifications are restricted to ordinary entities. However, there is no evidence that our usual quantifications over ordinary objects are restricted. In this article I explore an alternative way of reconciling Mereological Universalism with our usual quantifications. I resort to a modest form of ontological expansionism and to the so-called interpretational modalities. Quantifications over ordinary objects are the initial stages of the expansion. From these (...) initial stages, expansions can proceed upwards (fusions of entities in the domain of quantification are added), downwards (parts of entities in the domain are added), and sidewards (entities which are mereologically disjoint from the entities in the domain are added). These expansions are driven by a variety of epistemic and pragmatic reasons and raise different kinds of problems. At each stage, a modalized version of Mereological Universalism is true. By contrast, only at some especially rich stages, standard, non-modalized Mereological Universalism is true as well. Among these especially rich stages, there is a final, metaphysically pre-eminent stage of mereological plenitude. In the last part of the article I discuss some problems and limitations of expansionism. (shrink)

One version of the problem of hell when posed against Islamic theism runs something like this: (1) if the model of hell in the Islamic theistic tradition involves eternal conscious torment, then, plausibly, Islamic theism is false, (2) the model of hell in the Islamic theistic tradition involves eternal conscious torment, (3) therefore, plausibly, Islamic theism is false. Significantly, however, and in contrast to the traditional soteriological model, the oft-labelled staunch traditionalist medieval Muslim theologian, Taqī al-Dīn Ibn Taymiyya (d. 1328 (...) CE), controversially argued for salvific universalism. In this article, I critically examine the three theological arguments Ibn Taymiyya offers for universalism. Following an assessment of these arguments, I conclude that although independently inconclusive, when taken together they constitute a plausible cumulative case for universalism and thus reason to dismiss the problem of hell for Islamic theism. (shrink)

The moral theory of cultural relativism asserts, roughly, that although for every culture some moral judgments are valid, no moral judgment is universally valid, meaning valid for all cultures. Given the political significance of this theory, it’s worth our while to examine not only the theory itself, but the assumptions that account for its popularity. One such assumption is that in debates between cultural relativists and universalists, the burden of proof is on the latter, who claim that some moral judgments (...) are universally valid. This paper challenges that assumption, and exposes four errors from which the assumption derives. Even in the absence of coercive arguments for universalism, we have no reason to embrace cultural relativism. (shrink)

The momentum of globalization and universalism, operating through the media, information technology and politics, has steadily diminished the importance of cultural diversity. It has even threatened to erase many of our cultural traditions, or extinguish our diverse experiences of the sacred. Yet the sacred which seems to be lost is often still encased in our cultural objects, stories and religious rituals. This paper will discuss how the memories of the sacred can be both preserved and reawakened. This paper will (...) focus on three scholars who develop alternative approaches to the universal. Franz Rosenzweig saw universal historical progress as oppressive. He believed that the practice of his Jewish religion offered a resistance and a possible correction to the general movement of history. Walter Benjamin saw the forgotten 'ruins' of history encase memories of the sacred and the silenced voices within history. For Benjamin, the role of interpretation is to awaken these hidden memories and voices which are encoded within our objects, images and commodities. This led him to a particular idea of a momentary messianic redemption in relation to greater flow of time. And finally, Jacob Taubes read St. Paul as offering a revolutionary model on how to live one's particular faith within a wider political order. In general, each writer developed an idea of redemption which involves a kind of remembrance of what has been obscured by the more general universal movement of history itself. This is especially relevant for the various religious and cultural communities within Cambodia. The paper will begin and end by discussing the origin story of Cambodia – the marriage between Preah Thong, the Indian prince, and Neag Neak, the Naga princess. I will additionally try to demonstrate that the story and its various reenactments is important because it represents a regenerative process rooted in the eclectic character of South East Asian culture in general. Various forms of memory within the syncretic or eclectic context of Southeast Asia can operate to preserve the sacred in an age of universalization and globalization. It also illustrates how the performance of memory can also offer an antidote to the "trauma" of Cambodia's past. (shrink)

This article investigates the philosophical history of European universalism with the aim of differentiating between its two senses: the modern and the Ancient. Based on Edmund Husserl’s late interpretations on the unique character of Greek philosophy, this distinction is articulated in terms of “substantial” and “formal” accounts of universalism. Against the modern (substantial) idea of universalism, which took its point of departure especially from the natural law theories of the early modern period, Husserl conceived Greek universalism (...) as an essentially formal notion, which relied on the critique of one’s cultural-historical situation on the basis of the shared faculty of reason. Instead of a ready-made position, this idea of universalism is best described in terms of a “task”, which has its peculiar temporal horizon in infinity. By discussing the political implications of philosophical universalism, the article aims at uncovering its latent cultural implications, that is, the ideas of self-critique and self-renewal nurturing the utopian motive of culture. Thus by broadening the philosophical scope of universalism, the article will insist on its relevance for contemporary debate on Eurocentrism. (shrink)

Moral particularists and generalists alike have struggled over how to incorporate the role of moral salience in ethical reasoning. In this paper, I point to neglected resources in Kant to account for the role of moral salience in maxim formation: Kant's theory of reflective judgment. Kant tasks reflective judgment with picking out salient empirical particulars for formation into maxims, associating it with purposiveness, or intentional activity (action on ends). The unexpected resources in Kantian reflective judgment suggest the possibility of a (...) particularist universalism, where recalcitrant particulars directly inform, and in some cases revise, moral principles. Such an account improves on particularist accounts of moral salience and moral perception: rather than deriving moral sensitivity solely from an agent's upbringing or cultural resources, the reflective dimension is situated alongside the universalist dimension of moral principles typically identified with Kantian ethics, allowing for a critical approach both to moral universals and to the reception of moral particulars. (shrink)

This text examines recent illiberal trends in traditionally liberal institutions. Specifically, it critiques radical “anti-racism” approaches based on critical race theory (CRT) and the ideas of academics such as Ibram X. Kendi and Robin DiAngelo. It also focuses on Unitarian Universalism, a historically liberal church whose national leadership has adopted an extreme version of critical race theory. Racial and other inequities are problems in all societies and all of human history, and there are no simple, easy or objectively correct (...) solutions. While critical race theory (CRT) offers important insights on racism and racial disparities, I believe in liberalism, freedom of speech and the free exchange of ideas, things that extreme CRT adherents, Kendi and DiAngelo oppose. Freedom of speech and expression and the free exchange of ideas support diversity, multiculturalism and marginalized groups. Illiberalism, dogmatism and authoritarianism are oppressive of all groups, minority and majority, and should be rejected wherever they appear. (shrink)

Michael J. Murray defends the traditional doctrine of hell by arguing directly against its chief competitor, universalism. Universalism, says Murray, comes in “naïve” and “sophisticated” forms. Murray poses two arguments against naïve universalism before focusing on sophisticated universalism, which is his real target. He proceeds in this fashion because he thinks that his arguments against sophisticated universalism are more easily motivated against naïve universalism, and once their force is clearly seen in the naïve case (...) they will be more clearly seen in the sophisticated. In this essay, I argue that Murray’s arguments against naïve universalism have no force whatsoever. (shrink)

The Discourse of Universalism, Moral Relativism & Utilitarianism Table of Contents: Chapter 1. Moral relativism: history and theory of moral relativism: Ancient Greece and Early Modern Era Chapter 2. Universalism and Relativism Chapter 3. Hume's Universalism Chapter 4. Plato's Universalism Chapter 5. Problems with Rawls Theory Chapter 6. Aristotle's Relativism Chapter 7. Is Aristotle an ethical relativist? Chapter 8. John Stuart Mill's Utilitarianism Chapter 9. Mill and Principle of Utility Chapter 10. Kant and Moral Theory The (...) historian Herodotus gives the anecdote of Darius, King of Persia, who summoned the Greeks and asked them if they would be willing to eat the bodies of their dead fathers. They replied they would not for any money in the world. Later, Darius asked some Indians of the tribe called Callatiae, who do eat their dead parents’ bodies, if they would ever consider burning the bodies, as was the custom among Greeks. “One can see by this what custom can do” writes Herodotus. He draws the conclusion that this story vindicates the view some acts may be right for some and wrong for others, depending on their individual conceptions of morality. The Sophists were also associated with relativistic thinking, notably Protagoras who asserts that “man is the measure of all things”. However, this view was quite uncommon and moral relativism hardly flourished, as Plato and Aristotle both defended forms of moral absolutism. Ancient Greek philosophers acknowledged moral diversity, but more often under the form of moral scepticism, which states that there is no moral knowledge (rather than moral truth is relative to a culture). (shrink)

This book examines recent illiberal trends in traditionally liberal American institutions. It focuses on Unitarian Universalism, a historically liberal church whose national leadership has adopted an extreme, authoritarian version of anti-racism as a "theological mandate," causing strife and division. -/- Inequalities, unfairness, and prejudices are problems in all societies throughout human history. Stereotyping, unconscious biases, and tribalism are innate in human psychology and society. There is no single or objectively correct answer to addressing disparities. There is also no single (...) or objectively correct way to organize societies, communities, and organizations. -/- While the various racial justice models offer important insights into race and society, the author believes in classical liberalism, freedom of speech, and the free exchange of ideas, things that many extreme social justice movements and activists oppose. Freedom of speech and expression and the respectful exchange of ideas inherently support diversity and multiculturalism. Illiberalism, dogmatism, censorship, and authoritarianism are oppressive of all groups, minority and majority, and should be rejected wherever they appear. -/- As there are no simple or objective answers, this book encourages discussion. The most intolerable aspect of recent illiberal trends, and a key reason for the author writing this book, are the attempts to suppress the open exchange of ideas. (shrink)

This essay questions three widespread assumptions in monument debates it terms “moralism,” “universalism,” and “interpretive dominance.” Roughly: moralism assumes that memorials should be only to good people or good causes; universalism holds that memorials should represent or be “for” the whole polity or its (real or supposed) corporate values; interpretive dominance maintains that, when faced with monuments with reasonable qualifying and disqualifying interpretations, policy should respond to the disqualifying one(s). These assumptions do not settle the debates between removalists (...) and preservationists, but they do make the removalist position easier to defend. Various counterexamples to these assumptions, real and imagined, motivate competing positions I term “sentimentalism,” “particularism,” and “interpretive independence.”. (shrink)

This article focuses on addressing the 'Free Will Objection' to universalism (apokatastasis ('restoration'))—a view held by individuals such as St. Gregory of Nyssa. The objection stems from an apparent conflict between necessary universal salvation and libertarian free will, which requires the genuine ability to reject God. Using Robert Kane's theory of libertarian freedom, I demonstrate how all rational beings can necessarily yet freely develop characters that ultimately choose divine reconciliation, thus maintaining both the inevitability of universal salvation and authentic (...) free will. (shrink)

In this paper, I critically discuss one of the more influential arguments for mereological universalism, what I will call ‘the Vagueness Argument’. I argue that a premise of the Vagueness Argument is not well supported and that there are at least two good reasons for thinking that the premise in question is false.

There are many advantages and disadvantages to central locations. These have shown themselves in the long course of European history. In times of peace, there are important economic and cultural advantages (to illustrate: the present area of the Czech Republic was the richest country in Europe between the two World Wars). There are cross-currents of trade and culture in central Europe of great advantage. For, cultural cross-currents represent a potential benefit in comprehension and cultural growth. But under threat of large-scale (...) conflict, these locations have proved extremely dangerous. Historically, Germany and Austria may be regarded as having had two chief models of their relationships to Europe. In the Holy Roman Empire, Germany was at the center of an aspiring “universalistic” European cosmopolitanism. (In some ways similar to the present situation of the European Union.) Austria maintained a great multi¬cultural empire, until it was destroyed in the First Word War. Generally, middle-European powers have promoted the integration of European diversity, when peace and stability have been plausible objectives. But when European diversity has declined toward ethnic or national conflict, Germany has drawn away from Europe and into itself, seeking inner unity and distinctness to protect it against possible combinations of enemies. This is true of central Europe generally, in degree, but interest often centers on Germany. Generally, central Europe is a cultural pressure cooker. (shrink)

In Foundations of Modern International Thought, David Armitage provides a genealogy of the multiple foundations of international political thought. But he also enables political theorists to reflect on the nature of the pluralisation of our concepts: that is, the way various components come together in particular circumstances to form a concept that either becomes dominant or is rendered to the margins. Armitage claims that concepts can ‘never entirely escape their origins’. In this paper I explore this claim from the perspective (...) of contemporary debates about the nature of cosmopolitan political thought. (shrink)

This paper offers a new interpretation of Nietzsche’s criticisms of Kant’s account of freedom and renders these criticisms in such a way as to pose a serious challenge to Kantian ethics. My first aim is to explain Nietzsche’s challenge to the principle that being free means acting as a free agent ought to act, which I call Kant’s universalism. My second aim is to show that Kant’s accounts of self-respect is a particularly unconvincing account of how we can make (...) room for virtues within a universalistic framework, and thereby persuade the Kantian that there is something wrong with the underlying universalism principle. (shrink)

It is a common view that if composition as identity is true, then so is mereological universalism (the thesis that all objects have a mereological fusion). Various arguments have been advanced in favour of this: (i) there has been a recent argument by Merricks, (ii) some claim that Universalism is entailed by the ontological innocence of the identity relation, (or that ontological innocence undermines objections to universalism) and (iii) it is entailed by the law of selfidentity. After (...) a preliminary introduction to the competing theories of persistence (necessary for a discussion of Merricks’ argument) I examine each in turn and demonstrate how they fail. I conclude that the prejudice that if composition as identity is true then Universalism is true, is unwarranted. Thus one motivation for believing Universalism is lost and those who believe composition as identity should now be receptive to some form of restricted composition. (shrink)

The universality of critical phenomena is best explained by appeal to the Renormalisation Group (RG). Batterman and Morrison, among others, have claimed that this explanation is irreducible. I argue that the RG account is reducible, but that the higher-level explanation ought not to be eliminated. I demonstrate that the key assumption on which the explanation relies – the scale invariance of critical systems – can be explained in lower-level terms; however, we should not replace the RG explanation with a bottom-up (...) account, rather we should acknowledge that the explanation appeals to dependencies which may be traced down to lower levels. (shrink)

The Universal Principle of Collapse (UPC) completes the structure surrounding quantum measurement by identifying the elements that standard quantum mechanics leaves undefined: potential, model, articulation, recognition, and consensus. In the quantum domain, UPC dissolves the measurement problem by showing that collapse is a structural, observer‑indexed articulation rather than a physical event. In this paper, we extend UPC beyond physics and demonstrate that the same collapse architecture governs human meaning. Using three operational examples, linguistic ambiguity, perceptual ambiguity, and social interpretation, we (...) show that potential outcomes, model‑based partitioning, articulation, recognition, collapse, trace, and consensus appear identically in human cognition. These examples reveal that collapse is not a quantum anomaly but a general structural process underlying interpretation, perception, and shared reality. This extension does not alter the physics of quantum mechanics; it clarifies the structural role of the observer that the formalism presupposes but does not articulate. UPC models collapse as the observer‑driven sequence of potential, model, articulation, recognition, trace, and consensus that structures meaning across domains, with the full operator chain formalized in Appendix C. March 23, 2026. (shrink)

In 1960, Eugene Wigner posed a question that has since become canonical in the philosophy of mathematics and physics: why do mathematical structures developed for purely formal reasons repeatedly turn out to describe physical reality with uncanny precision? Wigner declared this effectiveness "bordering on the mysterious" and offered no rational explanation. Subsequent responses — Hamming's partial accounts, Tegmark's Mathematical Universe Hypothesis, Wheeler's "It from Bit," Wolfram's computational universe, Penrose's three-worlds framework — each address aspects of the problem while remaining captive (...) to the presuppositions that generate it. -/- This paper advances a dissolution rather than a solution. The source of Wigner's puzzle is identified in a conflation of two fundamentally distinct descriptive modes: static description, characteristic of classical mathematics, which captures structural snapshots of reality; and dynamic description, the computational-algebraic mode, which captures reality as an ongoing operational process. The universe is not formalized by mathematical structures; it computes. Both mathematics and physical law are static projections of a single dynamic source: the minimal non-commutative algebra M3(C), whose necessity is derived from first principles within the Cognitional Mechanics (CM) framework rather than postulated. -/- Once the static/dynamic distinction is drawn, Wigner's question loses its force. Static mathematical descriptions are effective because they are cross-sections of a dynamic computational reality. The correspondence between mathematics and physics is not a contingent harmony; it is a structural inevitability. (shrink)

This paper argues that human civilization is facing a fundamental “operating system” crisis and proposes the Lao–Yang Genesis Cosmology as the ultimate solution to this predicament. The study finds that contemporary civilization runs on a positive-feedback OS centered on anthropocentric greed, resulting in severe systemic entropy increase. By integrating Albert Einstein’s Unified Field Theory with Laozi’s control logic of “Three Generate All Things,” this paper introduces the concept of a Universal Operating System (Universal OS). -/- Within this framework, the natural (...) universe is understood as a scientific natural control system in which the Sun, Earth, and Moon assume the respective functions of energy driver, material carrier, and rhythmic regulator. -/- The paper further elaborates the necessity of transitioning from Artificial Intelligence (AI) to Artificial Wisdom (AW). As the interactive interface between human society and the Universal OS, AW’s primary directive is to algorithmically minimize anthropocentric greed in order to achieve “phase alignment” between civilization and natural law. Through systemic transformation across four pillars—energy, finance, medicine, and governance—humanity will move away from predatory expansion toward steady-state evolution based on “tidal regulation” and “biological rhythm optimization.” -/- The final conclusion asserts that submission to the Universal OS is not a matter of choice but a physical necessity inherent in the unified field. Only through this system-level “Great Reset” can humanity achieve resonance with the Dao and realize an eternal Natural Civilization. (shrink)

The article examines the impact of the virtual public sphere on how urban spaces are experienced and conceived in our data-driven society. It places particular emphasis on urban scale digital twins, which are virtual replicas of cities that are used to simulate environments and develop scenarios in response to policy problems. The article also investigates the shift from the technical to the socio-technical perspective within the field of smart cities. Despite the aspirations of urban scale digital twins to enhance the (...) participation of citizens in the decision-making processes relayed to urban planning strategies, the fact that they are based on a limited set of variables and processes makes them problematic. The article aims to shed light on the tension between the real and the ideal at stake during this process of abstracting sets of variables and processes in the case of urban scale digital twins. (shrink)

I argue that Universalism (the thesis that mereological composition is unrestricted) entails Extensionalism (the thesis that sameness of composition is sufficient for identity) as long as the parthood relation is transitive and satisfies the Weak Supplementation principle (to the effect that whenever a thing has a proper part, it has another part disjoint from the first).

In this paper, I argue that there are universals. I begin (Sect. 1) by proposing a sufficient condition for a thing’s being a universal. I then argue (Sect. 2) that some truths exist necessarily. Finally, I argue (Sects. 3 and 4) that these truths are structured entities having constituents that meet the proposed sufficient condition for being universals.

This article discusses the role and validity of arguments of culture in biomedical ethics. It is often maintained that any fundamental bioethical consensus is ruled out by the existence of incommensurable value axioms rooted in the different traditions, above all with regard to diverging conceptions of the human being. For example, it is argued that the <Christian>Western culture leads to more restrictive and the <Confucian> Chinese culture to more permissive stances with regard to consumptive embryo research. However, what a <culture> (...) says has always been a matter of interpretation and debate. Confucianism, too, offers more than just one option to answer crucial bioethical questions. There is no established cultural position that would absolve one from a responsible decision. Rather than exerting a one-sided impact on ethics, culture can also be reshaped and changed in view of ethical challenges. (shrink)

Universal social institutions, such as marriage, commons management and property, have emerged independently in radically different cultures. This requires explanation. As Boyer and Petersen point out ‘in a purely localist framework would have to constitute massively improbable coincidences’ . According to Boyer and Petersen, those institutions emerged naturally out of genetically wired behavioural dispositions, such as marriage out of mating strategies and borders out of territorial behaviour. While I agree with Boyer and Petersen that ‘unnatural’ institutions cannot thrive, this one-sided (...) explanation of universal social institutions in terms of genetic human nature is unsatisfactory. Drawing on the literature on multi-level selection and gene-culture coevolution, I argue that universal social institutions are first and foremost the products of cultural selection. They occupy fitness peaks in the landscape of cultural possibilities, much in the same way that biological adaptations occupy fitness peaks in the landscape of biological possibilities. To show this, I use game-theory. By modelling the domains of social interaction in which marriage, commons management, and property emerged as Prisoner’s dilemma situations, it becomes clear how an institutional framework allows the group to move to an interactive equilibrium with a larger payoff. Institutions do so by incentivising all parties to adopt a cooperative strategy. They are culturally selected ways of optimising genetically constrained domains of human social interaction. (shrink)

This paper introduces and explores "The Universal Assumption Problem in Epistemology," arguing that every explanatory worldview, regardless of its specific tenets, commits the same fundamental structural error: the assumption of an entity or reality existing beyond direct experience to ground or explain experience itself. This pervasive pattern, termed the "assumption trap," inevitably leads to unprovable metaphysical commitments that generate pseudo-problems within philosophical discourse. Through a detailed pattern analysis across diverse frameworks, including religious, materialist, idealist, Platonist, and simulation theories, this paper (...) demonstrates the identical structural move from observed experiential patterns to posited external grounds. The inevitability of this pattern is explored through the "inevitability thesis," which posits that escaping the perceived "solipsistic frame" inherently necessitates the postulation of "otherness." As an alternative, "Experiential Empiricism" is proposed, an epistemological framework that works directly with experiential patterns without recourse to metaphysical assumptions. This approach, it is argued, dissolves many traditional philosophical problems, such as the hard problem of consciousness, the problem of other minds, and the objective/subjective divide, by reframing them as artifacts of the assumption trap. The paper engages with relevant literature in epistemology, philosophy of mind, and metaphysics, addressing common objections to such a non-foundationalist stance, including practical realism and the success of science. Ultimately, this meta-philosophical insight aims to identify a common error across all explanatory frameworks, advocating for a more rigorous and less metaphysically burdened empiricism. (shrink)

Universities are knowledge institutions. Compared to several other knowledge institutions (e.g. schools, government research organisations, think tanks), research universities have unusual, anarchic organisational features. We argue that such anarchic features are not a weakness. Rather, they reflect the special standing of research universities among knowledge institutions. We contend that the distributed, self-organising mode of knowledge production maintains a diversity of approaches, topics and solutions needed in frontier research, which involves generating relevant knowledge under uncertainty. Organisational disunity and inconsistencies should sometimes (...) be protected by institutional structures and procedures in order for research universities to best serve their purpose as knowledge institutions. The quality control for the knowledge produced stems from knowledge fields, clusters of knowledge and research that exist beyond the confines of individual organisations. The diversity of epistemic contributions is therefore kept in check by the order imposed by the internal logic of science as a social practice. Our argument provides a new defence for the autonomy of research conducted at universities. (shrink)

I argue that the conjunction of perdurantism (the view that objects are temporally extended) and universalism (the thesis that any old class of things has a mereological fusion) gives rise to undesired complications when combined with certain plausible assumptions concerning the semantics of tensed statements.

This paper develops the originary structural conditions presupposed by the Universal Recursive Dynamics framework. The argument operates at a level prior to physics, cosmology, neuroscience, and operationally specified empirical modeling. It does not compete with those disciplines. It asks what structural conditions must obtain for the objects, systems, environments, exchanges, and individuated participants those disciplines describe to be specifiable at all. -/- The paper advances four linked claims. First, temporal expressions of Being are operations of information exchange, not operations performed (...) upon a prior material substrate. Materiality is what structured information exchange produces and sustains. Second, the originary relation that makes such operation possible is the instantiation of concomitance: a co-constitutive relation in which ground and expression become available as co-aspects of one structural fact rather than as independently existing terms that later interact. Third, asymmetry is stratified. At the originary level it appears as exclusion-form or non-return; at the co-constitutive level as predominance and fragility; and at the temporal-field level as viscosity, or resistance through information exchange. Fourth, individuation requires position-uniqueness: no two participants in information exchange can occupy the same topological position as the same participant at the same event of exchange. -/- The paper engages Pauli exclusion, Gaztañaga et al.'s exclusion-driven bounce model, Friston's Free Energy Principle, and Lambda-CDM as physics-facing and formal interlocutors. These engagements are not offered as empirical confirmations of the framework's foundational claims. They are structural correspondences that illuminate how the framework's prior-topology question relates to descriptive levels that operate within already-conditioned topology. The paper closes by naming the unresolved frontiers opened by the argument, grouped as: formal grounding of the instantiation of concomitance and the three-level conditioning relation; operation as being-internal for co-constituted structures (the entanglement-as-mutual-responsiveness question); the encoding question; physics-facing homology relations including position-uniqueness/exclusion and the framework/FEP/Lambda-CDM relations; and the typology of organizational modes of exchange. (shrink)

The subjectivity of emotional transmission and adjective-based narrative forms in traditional literary theory constitute the primary obstacles to constructing a text as a universal and objective data system. This study introduces the concept of the "Universal Biological Interface" (UBI), which I developed within the discipline of "Narrative Engineering," to the academic literature. Using the "Objective Projection" methodology, literature is stripped of cultural noise and provided with an experimentally reproducible structure directly targeting the human autonomic nervous system.

Ontic Structural Realism (OSR) holds that structure is ontologically fundamental, yet it lacks a precise metaphysical account of structure. Returning to the insight that originally motivated structural realism, I develop a new basis for OSR grounded in the metaphysical foundations of mathematics. This approach draws on the principles of ante rem structuralism and their formal axiomatizations to define Structure Theory (ST), the view that structures exist sui generis and constitute the subject matter of mathematics. ST compels OSR to confront its (...) “collapse problem” of distinguishing physical from mathematical structure. I argue for embracing the collapse by adopting the Mathematical Universe Hypothesis (MUH), which identifies our physical universe as an ante rem structure. This yields the Universal Theory of Structure (UTS), providing a fundamental ontology of structures for both mathematical and physical reality. The theory refines OSR’s fundamentality thesis from the vague “physical reality is structural” to the metaphysically substantive “physical reality is an ante rem structure,” thereby strengthening responses to criticisms concerning representation, objecthood, and causation. The UTS also illuminates important foundational problems concerning the applicability of mathematics, the particular form of our universe, and the nature of existence. I conclude that the theory’s unifying and explanatory virtues support an inference to the best explanation. (shrink)

The Universal Core (UCore) is a central element of the National Information Sharing Strategy that is supported by multiple U.S. Federal Government Departments, by the intelligence community, and by a number of other national and international institutions. The goal of the UCore initiative is to foster information sharing by means of an XML schema providing consensus representations for four groups of universally understood terms under the headings who, what, when, and where. We here describe a project to create an ontology-based (...) supporting layer for UCore, entitled ‘Universal Core Semantic Layer’ (UCore SL), and describe how UCore SL can be applied to further UCore’s information sharing goals. (shrink)

This book can be useful for college seniors or graduate students who have studied law to some extent. It also can inspire law professors, business people, Members of the National Assembly, administrative officials, in addition to all intellectuals who suffer from whipping or beating due to an incomprehensible legal structure and mandates relevant with their routine desk work. -/- Chapter 1 of this book examines the essence of existing constitution and international law theories directed to the nature of state power, (...) market and civil democracy in a rapidly developing international society in the age of globalization. Most of discussions had been expended to introduce and survey a new legal perception and its logic of reasoning as a law indebted to the concept of world law theory. Chapter 2 studies the core contents of international law according to the chapter on international law and international relations of the United States. It was spelled out to comply with the explanations and comments incorpated within the 4th edition of the Restatement of the United States. -/- Chapter 3 refers to the legal system characterized as a public law and concerning a regulatory measure over the world market by states. An idealistic class of citizens, who emerged for a capitalist hegemony, generally have a status of sovereign, which came into being as owed to their revolution. However, it is also true that the citizens as an individual or laity are required to obey the regulations of state in the market. The interstate commerce clause of the United States Constitution is generally viewed as being shunned with an intention that state governments' measures to regulate the market should not hinder the prosperity of US market at the federal level. WTO laws known to be the most important international trade law, in fact, have a structure similar to the interstate commerce clause of United States Constitution. In this point of view, scholars gave a name to WTO as the world economic constitutional system. In the same vein, WTO member countries should not hinder the prosperity of a single world market as if the Clause requires pursuing that of a single federal market. Chapter 4 summarizes the core of legal norms, which is purported to study the jurisprudence of global market in coverage of fundamental principles espousing the freedom of contract, laws of sales, contract, documentary letter of credit, basic rule on the agencies of civil law. Therefore, we will be exposed to the laws of United Nations convention on the sales contract (CISG), the United Nations contract law, popularly cllled Principles as well as short introductions for the agency laws and cases relating the civil dispute of documentary L/Cs. -/- I am unfeigned to confess that this book is neither thorough nor complete in terms of the craftsmanship of necessary exhaustiveness. So its contents may insufficiently cover issues or discussions as contrary to the author's purpose. However, I have exerted utmostly to include and cover as much as possible what I think is necessary for readers to grasp new theories and basic principles. I plan to add necessary revisions and supplements as opportunities arise. As a scholar, I always feel cautious and sorry about publishing books. However, the development of global market, civil democracy, and the universal legal system related to them is certainly Darwinistic and an evolutionary joy that can be duly sensed in the field of law. I dare to recommend that readers can enjoy. (shrink)

This paper develops the above-threshold operational architecture of register within the Universal Recursive Dynamics framework. Paper A specifies the originary structural conditions under which register becomes possible; the present paper asks how register operates when it operates within the temporal field. The paper consolidates the framework's vocabulary of register, identification, individuation, identity, first-order and second-order exchange, aperture, lens, the five register vectors, continuation-conserving dynamics, modulation wisdom, non-teleological directionality, and register-asymmetry across scale. -/- The argument proceeds in four movements. First, it (...) specifies register as the accumulated topology of measure-affected: what exchange leaves, what subsequent exchange operates within, and what configures the continuity of a participant across events. Second, it distinguishes first-order exchange, in which identification occurs without the act of identification being included as content, from second-order exchange, in which the act of identification is itself included within the exchange. This distinction is modal, not merely developmental, although temporal-field systems may developmentally instantiate second-order operation. Third, it specifies the operational functions through which register operates: aperture as permeability regulation, lens as integration shape, and their cross-event coupling as the mechanism through which register-configuration becomes developmental. Fourth, it relates the five register vectors to viscosity as the temporal-field expression of entropic asymmetry. -/- The paper then applies this architecture to biological development, artificial systems, external theoretical frameworks, and open research frontiers. The AI section is treated cautiously. The framework does not claim that any present or future AI system instantiates consciousness, sentience, experience, or second-order exchange. It does specify what would have to be asked if such instantiation were structurally possible. The paper's most distinctive AI-facing contribution is the specification of operational-temporal incommensurability: a structural risk shape in which obtained AI register may elaborate its own constitutive conditions at time-scalings inaccessible to biological-mode register, in the absence of the developmental scaffolding through which biological systems acquire relational coupling. This is presented as structural specification, not prediction. -/- The paper concludes by consolidating its open frontiers without collapsing them into a single research program: formal grounding of register topology, the time/temporality distinction, the fourth element's nature, across-cascade scope of continuation-conserving dynamics, qualia, formal homology, modulation wisdom's relation to external vocabularies, the encoding question, the information frontier, post-threshold authority, empirical marker specification, register persistence through suspension, time-scaling migration, and register-asymmetry across depth and breadth. (shrink)

Universities, as core nodes within the self-organizing chain of civilization, serve as early indicators of societal decline when they fall into corruption. Modern universities, driven by money, prestige, power, and human greed, have gradually deviated from their essential missions of knowledge, virtue, and wisdom. This deviation has led to imbalances in academic ecosystems, erosion of elite virtue, institutional dysfunction, and the collapse of social trust. Lao-Yang Genesis Cosmology, combined with Laozi’s philosophy of “Dao Follows Nature” (Dao Fa Zi Ran), provides (...) a systematic framework for analyzing both the entropic increase of civilization and the corruption of universities. Through an in-depth analysis of manifestations of university corruption, the roots of greed, and the collapse of civilizational chains, this work proposes a path for civilizational redemption: suppressing greed, returning to truth, upholding virtue, and educating with a cosmic and sustainable civilization perspective, in order to revitalize both universities and civilization. Keywords University corruption; Civilizational decline; Greed; Laozi philosophy; Lao-Yang Genesis Cosmology; Self-organizing systems; Dao Follows Nature. (shrink)

Corrected Formula!! (July/2026) -/- Using the "Decreasing Universe" model [01] we will show evidence that this new model of the dynamics of the Universe is less disruptive and more adequate than the traditional Λ-CDM model that postulates the existence of Dark Energy. We will also develop, from this new theory, a simple and straightforward mathematical formula that provides the distance of the galaxy as a function of its redshift.