Book Review: Looking for a Poetic Life in the Man’s Spiritual Home: A Review of The Study of the Meaning of Life SunZhengyu, Looking for a Poetic Life in the Man’s Spiritual Home: A Review of The Study of the Meaning of Life. Translated by M. Yang, and Z. Wang. Singapore: Springer Nature, 2024; ISBN 978-981-97-7038-0; ISBN 978-981-97-7039-7 (eBook)Translation from

This chapter examines the conditions of propositional and the predicate calculus through a study of Martin Heidegger's work on Aletheia or unconcealment. Aletheia and unconcealment, for Heidegger, refer to a certain truth of being whereby a series of practices create a context or clearing that enables entities and aspects of the world to show up as the subject matter of the discourse. Whilst detailing the derivation of from practical activity, the chapter alludes to the temporal horizon that characterizes intelligible human activity. The idea of logic disintegrates in the turbulence of original questioning: the questioning of human beings. By illustrating the extent to which the meaning and of the most abstract languages depend on the practical activities, Heidegger corrects for a lacunae in Rudolf Carnap's and A.J. Ayer's work by explaining how the reality that is said to verify the empirical propositions is actually given to one. Keywords: abstract languages; Aletheia ; formal logic; Martin Heidegger; propositional

This article presents a philosophical analysis of algorithms through the synthesis of Edmund Husserl’s concept of intentionality and Martin Heidegger’s instrumentality, revealing their ontological status as phenomena that connect consciousness and practical activity. The author proposes a synthetic model integrating three key aspects: the instrumental nature of algorithms, which «disappear» during use by focusing attention on the result (Heidegger); their intentional essence as products of consciousness directed toward constituting objects through formalization (Husserl); and Quentin Meillassoux’s concept of contingency, which frames algorithms as temporary stabilizations of a fundamentally unstable reality. The study examines the dual role of algorithms: as operational tools organizing activity through functional predetermination and as structures defining the knowable boundaries of reality. Meillassoux’s critique of correlationism serves as the basis for rethinking algorithmic rationality within the context of radical openness of being, where formalization confronts inherent unpredictability. Using examples such as stochastic algorithms (Monte Carlo method, genetic algorithms), emergent properties of neural networks, and the «black box» phenomenon, the article demonstrates the dialectic between planned functionality and spontaneous manifestations of contingency. Algorithms emerge as a paradoxical unity: on one hand, they act as «transparent» tools of technical rationality; on the other, they reveal «uncontrolled materiality», exposing the limits of formalization and determinism. The theoretical significance of the research lies in developing a comprehensive approach that interprets algorithms as: 1) a principle for implementing the scientific method, 2) a mediator between subject and object, and 3) an operationalization of digital-era rationality. These findings contribute to contemporary debates on the nature of artificial intelligence and machine learning, emphasizing the need to integrate philosophical reflection into the analysis of technological systems. The work also offers a new perspective on algorithmic rationality as a dynamic process balancing order and chaos, which is crucial for understanding the epistemological challenges of the 21st century. Within the framework of object-oriented ontology (OOO), it is shown how algorithms simultaneously belong to the realms of the ideal and the material, shaping new modes of interaction with reality. Special attention is paid to the role of randomness in modern computational systems, which, contrary to traditional views, becomes a necessary element of efficiency, confirming Meillassoux’s thesis of contingency as a fundamental property of being. The findings of the study suggest that the algorithm functions not only as a technical tool but also as a practice of rationality. To demonstrate this, the algorithm is examined as a phenomenon that synthesizes instrumentality (M. Heidegger) and intentionality (E. Husserl) within the framework of object-oriented ontology (G. Harman, Q. Meillassoux). Methodologically, the study draws on speculative-realist critique.

During theoretical and practical activities in clinical training areas, nursing teachers provide the bases needed for the development of future professionals. The goal is to understand the experience of nursing teachers with nursing students in clinical training areas. Therefore, a phenomenological qualitative method was chosen, and Martin Heidegger's philosophical framework was used to support data analysis. Five faculty from a Chilean university participated in the study. The analysis permitted discovering the following themes: being a faculty at the hospital, contact with nurse practitioners and being a faculty in care teaching. The study demonstrated that teaching/care integration is a constructive element that facilitates the teaching and learning process, aiming to prepare nursing professionals who incorporate the bases of authentic care into their activities.

Electric Animal An Interview with Akira Mizuta Lippit & (untitled photographs)

The basic question of this article is: “What is understanding?” The objective is to initiate a process and a state of self-reflexivity which might best be defined as an understanding of understanding. In this self-referential philosophical setting, it cannot be our aim to attempt to produce any (alleged) final answers, because cognitive self-referentiality, taken as a source principle of mind, is without beginning and end. However, it is feasible to explore possibilities of a continuously increasing convergence and insight regarding the objective. In addition, the basic question of an understanding of understanding is taken into consideration from a transcultural angle here. Direct samples of ancient Greek, later German as well as pre-modern Chinese philosophies are included in one systematic context here. The topic is developed in four basic steps. At first, a semantic and philosophical analysis of the English word “understanding” is developed in perspective of philosophical-anthropological thoughts by J. G. Herder, Aristotle, and the anthropo-cosmic foundations of the ancient Confucian classic Liji 禮記. In a second step, the meaning of “understanding” is analysed in the extended sense of a philosophical metaphor. Selective references are made to Kongzi 孔子, Martin Heidegger, Plato, and Zhuangzi 莊子. In a third step, the discussion of the semantics of the German philosophical terms “Verstehen” and “Verstand” is explored on the basis of the preceding reflections. In the fourth segment of this contribution, further references are made to the Daodejing 道德經 and to a model of the structure of consciousness and understanding in the context of Wang Yangming’s 王陽明 philosophy. From various angles of different times and places, the problem of an understanding of understanding points to the most basic layers of human existence, personal experience, human cultures, and civilisations.

The article is based on an interdisciplinary approach by bringing methodological strategies philosophical and historical scientific knowledge, grounded methodological principles of human understanding of the phenomenon in historical and cultural studies. It is shown that the problem of man has always appeared to philosophy, philosophical anthropology (NA Berdyaev, Buber M., A. Gehlen, W. Dilthey, G. Plesner, M. Shelyer et al.) And almost all the areas of philosophy of the twentieth century, among them – a philosophy of life, and ekzystentsionalizm personalism, psychoanalysis and neofreydizm, phenomenology, hermeneutics, structuralism (E. Durkheim, M. Moss, B. Malinowski, Margaret Mead, L. Levy-Bruhl, Levi-Strauss, E. Taylor, J. Frazer, Freud, Erich Fromm, V. Frankl, V. Turner, Piaget, J. Huizinga, Sartre, E. Cassirer, Foucault et al.). Cultural Studies as an interdisciplinary, integrative research area of knowledge can be represented among modern anthropological studies in the humanities with their own interdisciplinary matrix in which the human problem arises from the standpoint of understanding the value created by its semantic content-the evolution of spiritual and cultural forms. It is noted that the search for new, appropriate to the current state of scientific knowledge, methodologies are a sign of all areas of modern humanities. This process describes the dynamics of the modern and cultural knowledge, as discussed in the works of contemporary domestic and foreign researchers (O. Astaf'eva, M. Alexandrova, P. Bogucki, M. Brovko, P. Herchanivska, P. Huryevych, M.. Kagan, V. Levin, V. Rozin, S. Nyeryetina, A. Flier et al.). Based on the analysis of the conceptual foundations of problems in the history and theory of culture scientists developed the foundations of cultural knowledge as the methodology of individual cultural phenomena, and integral stages in the development of artistic and historical process. Organic interdependence of human communication and culture are the subject of reflection kulturfilosofskoyi thoughts as always konstytuyuvalasya culture in human history as a phenomenon, which is a generalized diverse form of ownership rights to the world. Given the interdisciplinary of cultural studies, as well as taking a statement that it, along with philosophy of history is the most old and often interpenetrating sciences, in the bosom of which was born the cultural opinion, the article made reference to cognitive strategies have produced philosophical and historical knowledge. From the standpoint of philosophical reflection on the relation of man and culture, there are three levels of interaction: hands-on, practical and intellectual, spiritual and theoretical. Bottom level is found in the creation of a real man of his second nature – cultural objects and processes and in the same real creation of human culture; practical and spiritual level opryyavnyuyetsya in mythological, religious and artistic understanding of human culture, just as she vividly interprets the natural and social life; spiritual and theoretical level realized in the study of human culture and human culture – the existential consciousness, as well as different types of knowledge – philosophy, a religion and more. Thus, all three levels of human communication and culture manifested bilateral – man creates culture and culture creates man Involvement in the context of cultural studies and methodological approaches of historical knowledge it provides a conceptual understanding of how the relationship between the present and the past that meets the requirements of the deep cultural and scientific thought of today. Historical research provides a scientific reconstruction of history. For these reconstructions characteristic: the reliance on historical facts and historical material; use for historical explanation means and instruments of various human sciences – sociology, psychology, semiotics and, indeed, culture. In terms of the methodology of cultural knowledge and new understanding becomes itself a historical fact, as history taught as a set of events and the facts alone, on which the whole historical science, but based on the study of events, situations and forms in their not clever, and the usual, ordinary, trivial terms that inherent in their cultural science reading. Taken in such a historical fact appears as an important cultural phenomenon, the interpretation of which can detect the features of the historical dynamics of culture and the implementation of social life as an individual and entire community. Particular importance is the question of the expansion of cultural studies their subject areas, all of which are based on an integrated approach allows to solve problems systematically and structural generalization test material to identify functional parameters and semantically universal culture, as well as identifying specific features and peculiarities of Ukrainian culture.

The focus of this article is on the phenomenon of the horror, in particular the gender aspect in Swiss horror films of the early 1980s. Initially, it points to the important role of research on the phenomenon of the horror in philosophy and psychology (Aristotle, Sigmund Freud, Martin Heidegger, Georges Bataille, Noel Carroll), as well as the depiction of the horror in world literature (Mykola Gogol, Edgar Allan Poe, Howard Phillips Lovecraft, Stephen King) for visual art and human culture in general. Special attention is paid to the works on gender and horror in the publications of such outstanding thinkers as Simone de Beauvoir, Julia Kristeva, Judith Butler. The following are the latest works on gender and film studies in the global context, including publications by Barry Keith Grant, Adam Lowenstein, Catherine Shelton, Julian Sittel and others. The main part of this article is devoted to Swiss cinema, in particular the gender aspect in Swiss horror films of the early 1980s. At the beginning, it provides a critical review of the main features of the development of cinema in Switzerland in general, as well as relevant studies on its history, in particular the works of Hermé Dumont, Martin Schlappner, Martin Schaub, Andrea Sailer, Thomas Schärer, and others. Next, the features of horror films in the history of Swiss cinema are briefly analyzed, in particular, the horror film “Strasek, der Vampir” (1982) is considered. However, the focus is on the Swiss horror film “Die schwarze Spinne / The Black Spider” (1983), which consists of conditional two parts, the action of which takes place in the present (early 1980s) and in the Middle Ages, respectively. Moreover, the second part of this film is based on the novel of the same name “Die schwarze Spinne / The Black Spider” (1842) by the famous Swiss writer Jeremias Gotthelf (1797–1854). As the analysis has shown, the authors of this film, the Swiss director Mark M. Rissi and the screenwriter Walther Kauer, as well as the musicians of the electro pop band “Yello” skillfully showed the manifestations of the phenomenon of the horror in objective reality and in historical and fantastic situations. Against this background, the film perfectly thematized both the problems of the Swiss youth subculture (drug addiction, gender violence, prostitution of schoolgirls) and socially important environmental issues (threat to the environment). In this context, an important role is played by the manifestations of the gender aspects of the horror, which in the film are demonstrated by the example of the wonderful performance of the main characters (Mesche, Schosy, Christine, etc.).

이 논문은 ‘동물의 권리는 어떤 근거에 따라 부여될 수 있는가?’라는 물음을 중심으로, 인간과 동물 사이의 분리의 역사를 계보학적으로 진단하면서, 인간중심적으로 이론화되고 실천되어온 ‘권리’의 개념을 동물에 어떻게 적용할 수 있을지를 탐구한다. 아울러 권리의 문제와 관련해서 분리의 문화가 ‘돌봄의 문화’로 변해야 할 필요성과 그 의미를 짚어본다. 먼저, 인간의 문화 자체는 선사시대부터 두려움 이라는 정동에 기반해 왔으며, 이런 정동적 작용이 인간과 동물의 분리를 가속화하고 정교화하는 기제로 작동했음을 살펴본다. 다음으로 현대의 대표적인 철학자인 하이데거(Martin Heidegger)의 동물론과 그것에 대한 데리다(Jacques Derrida) 및 아감벤(Giorgio Agamben)의 비판을 살펴보면서 이론적인 측면에서 대두되는 뿌리깊은 분리의 개념 및 개념화 과정들을 검토한다. 이를 통해 동물과 인간의 사이의 분리는 정교한 철학의 형태에서도 여전히 작동하는 메카니즘이며, 아감벤이 말하는 ‘인간학적 기계’에서 자유로울 수 없다는 점을 발견한다. 마지막으로 동물과 인간의 분리를 개선하기 위한 첫걸음으로 동물을 ‘퍼슨’(person)으로 인정하자는 주장을 소개하고 분석하면서 이것이 어떻게 동물과 인간이 어울리는 ‘돌봄의 문화’ 에 기여할 수 있을지를 진단해본다. 이 두 가지는 동물의 권리를 주장할 수 있는 근거는 무엇인가? 라는 물음에 대한 두 가지 측면의 답변, 즉 동물은 내면성을 지닌 자율적 존재라는 측면과 인간에 대한 동물들의 근접성이 높아져가는 관계의 측면에서 도출되어 나오는 결론들이다. 동물을 인간의 소유물로서의 대상이 아닌 인간과 같은 독립적 존재로 인정하는 것과 아울러 동물에 대한 인간의 지배적 특권을 포기하는 ‘돌아봄의 문화’, 즉 ‘돌봄의 문화’로 나아가야 할 것이다.On what ground could rights be given to animals? It is an essential question that ask which new grounds could be effectively derived beyond the long history of human deprivation of animals, as well as making us rethink the concept of right that has been theorized and practiced anthropocentrically. We can find many thinkers who criticize such a history including Jacques Derrida and Giorgio Agamben. Derrida says that the animal is a word on which men have given themselves the right and the authority to give to non-human animals, and Agamben argues that the relation between men and animals is fettered and controlled by the “anthropological machine.” They are common in concentrating on the matter how the articulations between the human and the animal have been processed and established. To discuss on the matter of animal rights, we should primarily reflect on the privilege of human, through which they have understood, judged, and grasped non-human beings. In the recent discourses, thinkers who attempt to rethink on the animal tend to urge that we should develop the argument based on suffering, not on capacities. But, the norm of suffering seems not enough, because, if any right is given to animals based on the suffering, it also presupposes the hierarchy between men and animal. So, how or where do we find grounds for animal rights? We could approach in twofold aspects: one is from the aspect of the interiority of animals, and the other is from their relationship with our humans. Animals who are self-aware or sentient can be considered as having their own autonomy, that is, a sort of infinity that cannot be defined or fully anticipated by other beings. This notion leads to extending the idea of ‘person’ to animals. On the other hand, from the aspect of relationship, the fact that animals’ proximity to men is getting closer and closer, and we are required to change our human culture into the ‘culture of care’.

Review: <i>The Architectural Model: Histories of the Miniature and the Prototype, the Exemplar and the Muse</i>

Ahmet Muhip Dıranas's many works such as “A Train Journey”, “Once Upon a Time”, “Fahriye Sister”, “Truth”, “Memory”, “Foam”, “Olvido”, “Portrait”, “Hello” and “Say” His poetry is based on memory. In this respect, the poems “Memory”, “Olvido”, “Say” were analyzed through memories. In the article, the connection between the memories of the poet and these poems has been revealed in the context of remembering, memory and forgetting by taking the memory to the center. For This, Martin Heidegger's What It Means to Think; Mircea Eliade's books entitled Characteristics of Myths; Nativity and Rebirth: Religious Meanings of Initiation in Human Cultures were used. Goddess Mnemosyne, the personified form of memory in “Memory”, is the mother of the Muses and the poet, inspired by the Muses reaches knowledge and poetry about beginnings through Mnemosyne. “Olvido” begins with remembering and ends with forgetting. The poet remembers his emotional moments of the past and youth. Remembrance means the awakening of the memory, its rebirth as poetry. In "Say", the place in the shadow of Mount Ağrı, where he once lived, comes to life in the poet's memory. For him, this place means deprivation on the one hand, poverty on the other, a young, beautiful woman. The woman is the memory that carries the memory to the poem. The common denominator of the three poems and the woman representing the memory; The muse of the poet is the source of his poems. Key words: Ahmet Muhip Dıranas, recollection, memory, poetry, poet,

The aim of this study was to Analysed the influence of Chinese traditional culture identity education on the positive psychology of university students. The study selected 200 students as the research object and divided into experimental group and control group. The students in the experimental group received traditional cultural identity education courses combined with practical activities, while the control group implemented conventional courses. After implementing the program, students’ learning efficiency is significantly improved and their learning anxiety is reduced. The learning effectiveness, cultural identity, and interpersonal communication barriers of the experimental group students have all improved, and the improvement in positive psychological status of the experimental group is significantly higher than that of the control group. The difference between the two groups is statistically significant. Chinese culture has a long history and contains profound life truth and positive thoughts. Good traditional cultural identity education can cultivate college students’ correct political position and establish correct outlook on life, values and the world. This study showed effective cultural identity education and practical activities in colleges and universities can effectively promote the cultivation of students’ positive psychology, improve students’ self-confidence and enhance national pride. Contribution: The result of this study is applicable for scholars in the field of psychology of religion and the sociology of religion, as well as cultural studies and public theology.

In the Hindu vision, our individual selves, though apparently separate, are interlinked not only to one another, but to the Universe at large. The idea that we are fragments of stars is taken beyond its physical meaning, into the spiritual realm as well. This talk will bring out that thesis by reflecting on the role of stars in human history and culture. This will awaken us to the fact that beyond the astrophysical visions of stars there are also deeper connections between stars and humans that have made life more meaningful. What has remained universal in human culture over the ages is star gazing: at various levels of sophistication and with differing kinds of instruments, no doubt. From the remotest times people have looked at the star studded sky, pondered about it all, recognized patterns, observed motions, formed their own judgments and woven their own pictures as to what those distant little twinkling lights were. We may look upon celestial bodies as a link between ourselves and our ancestors, for even if we do not know our distant forebears individually, we have this in common: We have all looked at our sun and moon, at the age-old planets and the self-same stars. Stars have entered the thoughts and expressions of every human group in practically all epochs of history. They have had impacts of human civilization in strange and unexpected ways. This lecture will touch on some of these: it will discuss the ways in which, over the ages, stars have entered the visions and mindset of religion, mythology, politics, literature, art, music, and even our vocabulary. Perhaps no other theme is more universal and pervasive in human culture than stars and planets.

The sociology of the body has involved an ongoing – some times implicit and some times explicit – criticism of the conventional division between mind and body that has been the hallmark of the empirical sciences and especially medical science since the famous intervention by Rene Descartes. In place of such dualisms, sociological interest in the body, especially in medical sociology, has promoted the holistic idea of the embodied person as a unity of organism, consciousness, emotions and actions. This unity of consciousness, body and practice is referred to simply as ‘embodiment’. This development in sociology consequently has required a critical assault on the metaphor of the body as a machine that operates with instructions from the mind. Much of this inspiration to jettison the Cartesian view of the body as merely a physical extension in space has come not just from sociology itself but from philosophy and in particular from Martin Heidegger’s Being and Time (1962). In his criticism of metaphysics in the late 1920s, Heidegger proposed simply that Dasein is ‘the entity each of us is’. His life-long philosophical endeavour can be seen as an inquiry into our bodily being in the world or in the terminology of sociology the practical activities of people in their life-world or the everyday practices of embodied beings. This interpretation of Dasein by reference to the whole body owes much to Frederick Olafson’s Hei-degger and the Philosophy of Mind (Olafson, 1989: 620) in which he goes against other interpretations of Heidegger that view Being in more anti-humanist and disembodied terms. Olafson (1995: 198) in What is a Human Being? further developed this Heideggerian approach to underwrite criticisms of the modern legacies of Cartesianism:To say that something acts is to say that it makes a change in the world, and that it is possible only for an entity that is itself in that world and in it in a way that permits acting on it. We know of no way in which that can be done in a world of material things like ours unless the entity in question is or, as we also say, has a body.

In the context of the rapid digitalization of the educational process, there is a need to form a new digital didactic culture of teachers. The article is devoted to the analysis of the conceptual and terminological apparatus associated with digital didactics, which allows for a deeper understanding of changes in pedagogical practice and prepares teachers for the challenges of our time. The scientific basis for the formation of a new didactic culture of teachers is the praxeological approach, which focuses primarily on practical activities and experience. To achieve these goals, the article uses methods of comparative analysis and research of existing scientific publications, practical recommendations, as well as monitoring the work of teachers in a digital environment. Special attention is paid to the praxeological approach, which is the basis for building the methodology of digital didactic culture of teachers. As a result of the comparative analysis, key terms and concepts characterizing digital didactic culture have been identified: “human culture”, “professional and pedagogical culture”, “didactic culture”, “digital culture”. The main components of this culture are identified, such as digital lite­racy, the use of educational technologies and techniques, as well as the role of the teacher as a facilitator of the educational process. Recommendations on the use of the praxeological approach, which is fundamental for the formation of the digi­tal didactic culture of teachers, are also presented. The article highlights the importance of understanding and introducing new concepts and terms into educational practice for teachers to successfully adapt to the demands of the digital age. The development of a clear conceptual framework contributes not only to improving the quality of education, but also to improving the professional competence of teachers in a rapidly changing world. The formation of a digital didactic culture is an important task for the higher education system. The praxeological approach can be an effective tool for solving it.

This research is a first result of the initial findings of an ongoing, in-depth inquiry among scientific texts and historical documents, which are revealing surprising discoveries on the fundamental role that Earth sciences have played in shaping historical events, influencing social dynamics, and impacting culture and the arts. This perspective is often overlooked in the conventional understanding of this discipline. This research does not claim to present groundbreaking discoveries or original research but seeks to highlight a totally different aspect of Earth sciences and to present it from a completely original point of view. While it is widely acknowledged that Earth sciences play a crucial role in understanding natural phenomena, global dynamics, and natural risks and hazards; their significant contributions to addressing contemporary challenges such as global warming, extreme weather events, land consumption, and biodiversity loss are less recognized. These issues are vital for environmental protection and sustainable development. Despite this, years of teaching students of all ages, engaging them in practical activities and laboratory experiences across various Earth science fields with the aim to promote knowledge, interest and, when possible, passion for this fascinating discipline, have shown that, if communicated without passion the subject can be perceived as undeniably and inevitably boring-seen merely as a discipline dealing with stones and catastrophes, complex and complicated. This research attempts to offer a new perspective on Earth sciences by providing an effective interpretation of geological phenomena, organizing them according to a logical classification, by typology or by temporal sequence. Natural disasters, such as volcanoes or earthquakes, in some cases well known, instantaneous or longlasting events, are portrayed as unpredictable yet indispensable causes of events that, at first glance, may seem unrelated to Earth sciences but have profoundly influenced human history and culture. This research aims to present a collection of information to educate about 'stones and catastrophes,' demonstrating how Earth sciences, through this unconventional lens, serve as a founding role of various disciplines. They promote the development of skills, both hard and soft, and stimulate curiosity, with the hope of guiding individuals towards a complex yet fascinating discipline."