AI and large language models (LLMs) are rapidly taking center stage in clinical psychology and psychotherapy, raising fundamental questions about how machines represent language, emotion, and lived experience. LLMs exhibit linguistic fluency and contextual adaptability, but these capabilities are based on statistical relationships rather than human cognition, presenting significant limitations in therapeutic contexts. Drawing on Wittgenstein's concepts of language games and forms of life, this article examines representation problems in AI-assisted therapeutic dialogue and argues that LLMs can imitate but not (...) genuinely internalize the relational and experiential dimensions fundamental to psychotherapy. The analysis explores how emotional simulation varies across LLMs, why simulated empathy diverges from therapeutic empathy, and how clinical safety concerns arise from limitations in contextual reasoning and emotional attunement. Based on a focused narrative review of 36 studies from 2015–2025, findings indicate that LLMs offer potential for assessment, diagnostic support, training, and psychoeducation, but remain limited in representing affect, cultural nuances, and embodied co-regulation essential to therapeutic relationships. The authors propose alternative systems based on hybrid neuro-symbolic architectures, multimodal affect systems, and interdisciplinary collaboration. (shrink)

This paper explores the ontological and epistemological implications of consciousness through an interdisciplinary synthesis of analytic idealism, quantum panprotopsychism, and the clinical model of Dissociative Identity Disorder. Drawing on Bernardo Kastrup’s analytic idealism, it argues that reality is fundamentally mental, constituted by a universal field of consciousness whose apparent multiplicity emerges from self-differentiation rather than physical fragmentation. Quantum ontology, particularly the principles of wave–particle duality and entanglement, serves as a heuristic metaphor for this dynamic interplay between unity and plurality within (...) consciousness. The study examines the parallels between quantum models of cognition and psychodynamic structures of the self, proposing that the coexistence of “wave-state” (holistic) and “particle-state” (localized) consciousness reflects the dual nature of human awareness. Clinically, Dissociative Identity Disorder provides an empirically grounded analogy for understanding how one conscious system can host multiple, semi-autonomous centers of experience while maintaining overarching functional unity. Neuroimaging and trauma-theory data are discussed as evidence of structural dissociation, which, when reinterpreted philosophically, mirrors the idealist view of differentiated consciousness within a unified ontological field. However, the paper emphasizes that such analogies remain metaphorical rather than mechanistic, preserving the scientific and ethical integrity of psychiatric phenomena. Ultimately, this synthesis proposes a conceptual bridge between metaphysics and clinical science, situating consciousness as both a neurobiological and cosmological principle. While speculative, the framework provides a philosophically coherent and phenomenologically informed model for re-examining the nature of mind, matter, and identity in a post-materialist paradigm. (shrink)

The following paper brings together the history of the Atlantic slave trade in the seventeenth century and Hugo Grotius’s treatment of slavery, war, and trade in the De iure belli ac pacis. In this paper I focus on the practices of slave raids during the trade in the 1630s through the 1640s in Central and West Africa. The practice of slave raids was often described and categorized by both Africans and Europeans as war or acts of war. I argue (...) that given Grotius’s depictions of a solemn war, it is difficult to legally distinguish an intent to enslave in a raid from an act of war against an enemy nation. (shrink)

ÖZ Çalışma, Avrupa’da yaşayan Türk göçmenlerin üçüncü kuşak temsilcilerin dini kimliğinin oluşumunda, dini sosyalleşme sürecini ve etkenlerini konu edinmektedir. Bunun yanında Müslümanların hâkim olduğu toplumlardaki çevresel faktörlerden yoksun olan Müslüman göçmenlerin, dini sosyalleşmesinde Avrupa yerli toplumun sürece katılımı ve dini kimliğin oluşumunda oynadığı rol, çalışmanın diğer odağını oluşturmaktadır. Son yıllarda Avrupa’da sorunsallaşan Müslüman kimliği, dini kimliğin yeni nesillere aktarım sürecini olumsuz etkilemekte, diğer taraftan yükselmekte olan İslamofobi ve yabancı karşıtlığı, Müslüman göçmenlerin dini kimliğinin inşasında etken faktörlerin meşruiyetini sorgulatmaktadır. Özellikle üçüncü (...) nesil Müslüman göçmenlerin dini sosyalleşmesinde önemli bir ajan olan cami derneklerinin medya ve siyasi tartışmalarda sıkça olumsuz değerlendirmelere maruz kalması, dini sosyalleşmede cami derneklerinin önemini daha da artırdığı gözlemlenmiştir. Diğer yandan iletişim teknolojilerinde yaşanan gelişmeler de üçüncü nesil Müslüman göçmenlerin dini kimliğinin oluşumunda önemli rol aldıkları görülmektedir. Yapılan literatür taramasında Avrupa’da yaşamakta olan üçüncü nesil Türk göçmenlerin dini sosyalleşme süreçleri ve faktörleri hakkında yeterli çalışmaların olmadığı değerlendirilmiştir. Bu bağlamda çalışma bu boşluğu doldurmaya küçük bir katkı sunacaktır. Çalışma nitel araştırma deseninin bir olgubilim çalışmasıdır. Avrupa’da yaşamakta olan üçüncü kuşak Türk göçmenler ile yarı yapılandırılmış sorular çerçevesinde, derinlemesine görüşmeler gerçekleştirilmiş; aynı zamanda katılımcı gözlem tekniği ile de veriler toplanmıştır. Bu çerçevede Türk göçmenlerin yoğun olarak yaşadıkları Baden-Württemberg eyaletinin Karlsruhe şehrinin çeşitli ilçe ve kasabalarında 2024 yılının Ocak-Ağustos ayları arasında görüşmeler gerçekleştirilmiştir. Görüşmeler sonunda üçüncü nesil Müslüman Türk göçmenlerin dini sosyalleşmesinde ve dini kimliğin inşasında ailenin önemli rol üstlendiği; ailelerin yönlendirmesi ve teşviki ile cami ve çevresinde gerçekleşen dini sosyalleşmenin, dini kimliğin oluşumunda önemli bir faktör olduğu karşımıza çıkmaktadır. Diğer taraftan akran grupları üçüncü nesil Müslüman Türk bireylerin dini sosyalleşmesinde etkin ajanlardan biri olarak öne çıkmaktadır. Bu akran grupları daha çok cami derneklerinin sosyal etkinlik faaliyetlerinde meydana gelen arkadaşlıklar olarak, cami derneklerinin önemini daha da artırmıştır. Nitekim Avrupa sosyal hayatı, Müslüman göçmenler açısından dini sosyalleşme sembolleri ve çevresel faktörlerden yoksun bir toplumsal yapıdır. İnternet teknolojilerindeki gelişmeler bu süreçte diğer bir ajan olarak Türk göçmen gruplarının dini sosyalleşmesinde önemli bir etken olarak görülmektedir. Ancak kullanım yaygınlığına karşın internet araçları, yapılan görüşmeler neticesinde katılımcılarda dini konularda gerekli güveni oluşturamadıkları gözlemlenmiştir. Bu güvensizlik, sorgulayıcı bir katkı olarak bireylerin dini sosyalleşme sürecinde kendi yorum ve değerlendirmelerini kattıkları “yeniden sosyalleşme” olarak kendini göstermektedir. Farklı dini ve kültürel değerlere sahip Müslüman göçmenlerin aile dışına çıktıkları diğer tüm iletişim ve etkileşim mekanlarında yeniden sosyalleşme ihtiyacı duydukları görülmektedir. Çalışmanın belli bir zaman aralığında ve Türk göçmenler üzerinde yürütülmüş olması çalışmanın sınırlılıklarından biridir. Ancak elde edilen verilerin diğer çalışmalara bir zemin oluşturacağı düşünülmektedir. (shrink)

In this chapter, we examine different views of the structure of justification, including foundationalism, infinitism, and coherentism. We investigate how well or poorly they seem to do in responding to the regress problem, accommodating a robust connection between justification and truth, and getting the contours of justification right—i.e., making justification neither too easy nor too hard to get. We end by briefly discussing some challenges to finding a single sense of “foundational belief” defining the debate.

The coercive authority of the Kantian state is rationally grounded in the ideal of equal external freedom, which is realized when each individual can choose and act without being constrained by another's will. This ideal does not seem like it can justify state-mandated economic redistribution. For if one is externally free just as long as one can choose and act without being constrained by another, then only direct slavery, serfdom, or other systems of overt control seem to threaten external freedom. (...) Yet Kant endows the freedom-based state with considerable powers of economic redistribution. I argue that recent commentary has misunderstood both Kant's account of why poverty is a form of freedom-threatening dependence and the extent of the Kantian state's powers for remedying poverty. Criticizing Arthur Ripstein and the Kantianism of the “Toronto-School,” I argue that the most salient notion of dependence at issue within the Kantian framework is not the direct control of the choice-making capacities of another but asymmetrical influence in a power relationship. For Kant, poverty is fundamentally a problem of structural disempowerment. (shrink)

The aim of this article is to present trust as a meta-emotion, such that it is an emotion that precedes first-order emotions. It examines how trust can be considered a meta-emotion by establishing criteria for identifying trust as a meta-emotion. How trust plays out differently in aesthetic and ordinary contexts can provide another mode for investigating meta-emotions. The article illustrates how it is possible to recognize these meta-emotions in narratives. Finally, it presents one of the aims of trust, sharing knowledge (...) between agents, when someone who provides testimony shares knowledge in an epistemic trust process with others. It shows a relationship construction between subjects and objects thanks to the trust, a meta-emotion that represents emotional ties between subjects to achieve another emotion. (shrink)

What is domination? According to a leading strand of republican political philosophy, a person is dominated when under the unconstrained power of another. Call this the dyadic conception of domination, because it involves a two‐person relation. I argue that domination is better understood structurally. Structural domination is domination by institutions. Rather than a master dominating a slave and a boss dominating a worker (as in dyadic domination), structural domination holds that the institution of slavery dominates the slave and labor law (...) dominates the worker. Without the structural conception, I contend, one misdescribes the power dynamics of paradigm cases of domination. (shrink)

In “Compassionate Phenomenal Conservatism” (2007), “Phenomenal Conservatism and the Internalist Intuition” (2006), and Skepticism and the Veil of Perception (2001), Michael Huemer endorses the principle of phenomenal conservatism, according to which appearances or seemings constitute a fundamental source of (defeasible) justification for belief. He claims that those who deny phenomenal conservatism, including classical foundationalists, are in a self-defeating position, for their views cannot be both true and justified; that classical foundationalists have difficulty accommodating false introspective beliefs; and that phenomenal conservatism (...) is most faithful to the central internalist intuition. I argue that Huemer’s self-defeat argument fails, that classical foundationalism is able to accommodate fallible introspective beliefs, and that classical foundationalism captures a relatively clear internalist intuition. I also show that the motivation for phenomenal conservatism is less than clear. (shrink)

This study was conducted with the aim of developing the academic work in the Palestinian universities. No one can deny the technological stage that we are witnessing in the present era. Our mission is to use this development to develop the educational process. The Artificial Intelligence of the most important branches of computer science, which is interested in the development of computer software in order to make them simulate intelligent human, recently it emerged promised based on artificial intelligence applications are (...) intelligent tutoring system one of the most prominent of these applications is the most useful in the field of education. Intelligent tutoring system are programs that are helping the student and the teacher in the educational process, so that the student exploits these systems to increase his education and the acquisition of scientific skills, and we are not exaggerating if we say that the future of the development of the educational process is through the development of intelligent private teaching systems because it adapts to me intellectual level of the student as well as easy to use and available 24 hours every day. In this study, a smart tutor was designed using the ITSB tool developed by Prof. Sami Abu Nasser to develop the process of teaching the computer skills course. This course is a university course that teaches students of Israa University on different samples of students. After completion of the course, and evaluate the special lecturers who studied the course and used the system in the process of teaching and arrived at a set of conclusions and recommendations make sure that the use of the tutor Smart smartphone is important in the development of laboratory teaching has positive results in improving the level of scientific student . (shrink)

In this paper, we distinguish between different sorts of assessments of algorithmic systems, describe our process of assessing such systems for ethical risk, and share some key challenges and lessons for future algorithm assessments and audits. Given the distinctive nature and function of a third-party audit, and the uncertain and shifting regulatory landscape, we suggest that second-party assessments are currently the primary mechanisms for analyzing the social impacts of systems that incorporate artificial intelligence. We then discuss two kinds of as-sessments: (...) an ethical risk assessment and a narrower, technical algo-rithmic bias assessment. We explain how the two assessments depend on each other, highlight the importance of situating the algorithm within its particular socio-technical context, and discuss a number of lessons and challenges for algorithm assessments and, potentially, for algorithm audits. The discussion builds on our team’s experience of advising and conducting ethical risk assessments for clients across dif-ferent industries in the last four years. Our main goal is to reflect on the key factors that are potentially ethically relevant in the use of algo-rithms, and draw lessons for the nascent algorithm assessment and audit industry, in the hope of helping all parties minimize the risk of harm from their use. (shrink)

This article considers Ottobah Cugoano’s philosophical response to the moral and legal contradictions of the practice of human trafficking in his Thoughts and Sentiments on the Evil and Wicked Traffic of the Slavery and Commerce of the Human Species (1787). It analyses Cugoano’s critique of the origins of slavery in general and the practices of ancient slavery, from which seventeenth-century proslavery advocates drew political, theological, and moral justifications of the African slave trade. According to Cugoano’s analysis, there is a necessary (...) moral dependency of the laws of civilization (positive law) on natural law. This distinction has significant philosophical and ethical ramifications that extend beyond the debate over abolition in Cugoano’s time, specifically ramifications for conceptions of slavery in the early modern tradition of natural law theory. (shrink)

William Hunter's anatomical inquiry employed all of his senses, but how did his personal experiences with the cadaver become generalized scientific knowledge teachable to students and understandable by fellow practitioners? Moving beyond a historiographical focus on Hunter's images and extending Lorraine Daston's (2008) concept of an ‘ontology of scientific observation’ to include non-visual senses, I argue that Hunter's work aimed to create a stabilized object of the cadaver that he and his students could perceive in common. Crucial to this stabilization (...) was the sense of touch and its interaction with other senses, creating intersensory knowledge of the cadaver. Through a close reading of his neglected posthumous publication An Anatomical Description of the Human Gravid Uterus (1794), I demonstrate that Hunter wrote extensively about touch and other sensory experiences, using comparative metaphors and other linguistic strategies to engender clear ideas of the cadaver in the mind of the reader. That these ideas could be consistent between practitioners was guaranteed by God, but required practitioners to appropriately reflect on their sensory experiences with cadavers. Hunter's experimental practice encompassed both simple and complex methods, all aimed at increasing the range of sensorial experiences he had with the gravid uterus. His preservations of these experiences in text, image and preparation could then be used to support further anatomical investigations. (shrink)