Ontology Concepts Research Articles

The Vampire as a Model of Cultural Otherness in the Television Series “What We Do in the Shadows”

Vampires in popular culture differ from vampires in Serbian traditional culture not only in that they feed on human blood, but also in the implications of otherness they represent. While the Serbian vampire is an example of ontological otherness – a revenant, a non-human as opposed to a human, but not of sociocultural otherness, being a member of the same community as those against whom its misdeeds are directed – the vampire in popular culture is an example of the way that sociocultural otherness derives from ontological otherness. Its non-human nature is clearly designated as the essential difference between it and man in the physical and psychological sense: besides being undead and being at the top of the food chain, its body possesses animal and protean characteristics, and uses various parapsychological powers. As such, it represents an alien in the human world generally, but also alienness with regard to the sociocultural environments in which different works of fiction and films, i.e. works of popular culture, situate it. This alienness is depicted in different ways, all of which can basically be traced to Bram Stoker's shaping of Dracula. In the US TV series What We Do in the Shadows, which is based on the eponymous New Zealand film and takes the form of the sitcom and mockumentary, we follow the lives of three bloodthirsty vampires from Europe and Asia who live together in Staten Island, New York City, in a house they share with a local energy vampire. Their appearance, behavior, habits, speech, etc. are an attribute of their alienness in the New World – and a source of constant misunderstandings with the environment into which they wish to integrate. Although their neighbors cannot know they are not human, they treat them as such, with all the courtesy of middle-class society and political correctness: the obstacle to the vampires' integration into contemporary US society is not their non-humanness, but rather their cultural incompetence. Hence it turns out that the contemporary cultural thought behind the cultural concepts of ontology and otherness is a form of Leachian perception of the manner of primary identification in the majority of traditional cultures in the world, in which "foreigners are in fact not counted among human beings".

“A Leg is not the Same as Walking”: Riding my Hobby-horse on Interpretive Context

“A Leg is not the Same as Walking”: Riding my Hobby-horse on Interpretive Context Roger T. Ames (bio) In his Introduction to The Encyclopaedia Logic, G.W.F. Hegel reflects at great length upon the question “Where does philosophy begin? Where does the inquiry start?” And in this reverie, he concludes that because philosophy [End Page 517] “does not have a beginning in the sense of the other sciences” it must be the case that “the beginning only has a relation to the subject who takes the decision to philosophise.”1 For Hegel himself, it is the ultimate project of such philosophizing to bring this person—the finite spirit, the single intellect, the philosopher—into identity with God as the object of pure thinking. And it is also for Hegel that, like Confucianism, persons are not facts (like legs) but achievements (like walking) that could not do what they do and become what they are without the structures of the human community. For Hegel, the person as an abstract fact does not do justice to the process of becoming a person. In his monograph Theorizing Confucian Virtue Politics: The Political Philosophy of Mencius and Xunzi, Sungmoon Kim argues persuasively that Confucian ethics provides the basis for theorizing Confucian politics. In my reading of Kim’s substantial work, I want to embrace Hegel’s concern about the importance of understanding the starting point of our philosophical inquiry, and I also want to heed his injunction to begin from the subjects who take the decision to philosophize—that is, human persons—remembering that for Hegel, personhood is an irreducibly social achievement in the sense that identities emerge in and through difference, being at once affirmed by oneself and conferred on one by others. As my starting point, I want to posit a contrast between a classical Greek ontological conception of human “beings” and a classical Yijing 易 經 or Book of Changes process conception of what I will call human “becomings,” a contrast between “on-tology” as “the science of being per se” and what I will call “zoe-tology” (shengshenglun 生生論) as “the art of living,” a contrast between a human being as a noun and human becomings as a gerund. I want to try to win over political theorist Kim to the dark side called Confucian role ethics by arguing that it is a holistic, narrative understanding of persons as human “becomings” that is best able to reconcile the erstwhile distinction between li as a moral virtue and li as an achieved civic virtuosity. In order to persuade him, I want to ask after what I take to be a residual dualism that arises in Kim’s theorizing of Confucian politics where he gives temporal and logical priority to the innately virtuous human “being,” and then treats the subsequent process of social and political transformation as a secondary, epiphenomenal affair in which a given virtuous nature is actualized in practice. John Dewey, abjuring what he calls “the philosophical fallacy,” makes this same point in alerting us to our inveterate habit of decontextualizing and essentializing one element within the continuity of experience, and then, in our best efforts to overcome this post hoc diremption, of construing this same element as foundational and causal. As a concrete example of this habit, we achieve virtuosity in the process of our ongoing conduct, abstract something called “virtue” out of the complexity of this continuing [End Page 518] experience, and then make the abstraction antecedent to and causal of the process itself. For Dewey, . . . the reality is the growth-process itself The real existence is the history in its entirety, the history just as what it is. The operations of splitting it up into two parts and then having to unite them again by appeal to causative power are equally arbitrary and gratuitous.2 The classical Greeks have given us a substance ontology grounded in “being qua being” or “being per se” (to on he on) that guarantees a permanent and unchanging subject as the substratum for the human experience. With the combination of eidos and telos as the formal and final cause of independent things such as persons, this “sub-stance” necessarily persists through change. This...

ONTOLOGICAL MODEL OF A DATABASE OF INFORMATIONEDUCATIONAL PORTAL OF THE UNIVERSITY

According to the state program “Informational Society 2030”, it is planned todevelop education on the basis of new progressive concepts of introducing the latestinformation technologies and scientific and methodological achievements into the educationalprocess. In order to achieve goals, it is necessary to implement mobilization and effective use ofstaff and property and technical resources of the university. It is possible if there is purposefulmodeling of the information and educational portal of the university.The choice and design of teaching technology are primarily determined by the type ofstudents’ competencies and the characteristics of the planned learning outcomes for eachlevel of competence (knowledge, skills, and experience). Constant improvement of EP contentand educational technologies as a key factor of education services quality is a vital demand.The article considers the issues of the concept of ontology, IDEF-technologies and, basedon the ontological model proposed in the article, the architecture of the database of theinformation and educational portal of the university is developed and classes and propertiesfor the implementation of this model are defined, and a functional model of the university inIDEF0 is developed, which covers all types of university activities, integrates all informationflows and forms a single information space.

PhenoRerank: A re-ranking model for phenotypic concept recognition pre-trained on human phenotype ontology

The study aims at developing a neural network model to improve the performance of Human Phenotype Ontology (HPO) concept recognition tools. We used the terms, definitions, and comments about the phenotypic concepts in the HPO database to train our model. The document to be analyzed is first split into sentences and annotated with a base method to generate candidate concepts. The sentences, along with the candidate concepts, are then fed into the pre-trained model for re-ranking. Our model comprises the pre-trained BlueBERT and a feature selection module, followed by a contrastive loss. We re-ranked the results generated by three robust HPO annotation tools and compared the performance against most of the existing approaches. The experimental results show that our model can improve the performance of the existing methods. Significantly, it boosted 3.0% and 5.6% in F1 score on the two evaluated datasets compared with the base methods. It removed more than 80% of the false positives predicted by the base methods, resulting in up to 18% improvement in precision. Our model utilizes the descriptive data in the ontology and the contextual information in the sentences for re-ranking. The results indicate that the additional information and the re-ranking model can significantly enhance the precision of HPO concept recognition compared with the base method.

Settler Colonialism, Decolonization, and Climate Change

ABSTRACTThe article proposes that climate change makes enduring colonial injustices and structures visible. It focuses on the imposition and dominance of colonial concepts of land and self‐determination on Indigenous peoples in settler states. It argues that if the dominance of these colonial frameworks remains unaddressed, the progressing climate change will worsen other colonial injustices, too. Specifically, Indigenous self‐determination capabilities will be increasingly undermined, and Indigenous peoples will experience the loss of what they understand as relevant land from within their own ontologies of land. The article holds that even if settler states strive to repair colonial injustices, these efforts will be unsuccessful if climate change occurs and decolonization is pursued within the framework of a settler colonial ontology of land. Therefore, the article suggests, decolonization of the ontologies of land and concepts of self‐determination is a precondition for a just response to climate change.

The Missing Politics of Restitution: Answering Esposito's Triptych of Political Ontology

This article discusses Roberto Esposito's three paradigms of political ontology: destitution, constitution, and institution, based respectively on (post-)Heideggerian, Deleuzian, and neo-Machiavellian/Lefortian concepts. The essay argues that we need to enlarge this conception of political ontology to make room for other ontological theorizing and therefore presents a fourth paradigm, restitution, derived from social anthropology with the aim to integrate environmental justice in the three-fold framework. Restitution here accounts for multiple worlds, composed of different modes of existence. In late capitalist ontology, there is no room for other ontologies. Esposito misses that there are at least a thousand political ontologies that cannot be subsumed into an overarching whole. Restituting is not about reifying or preserving existing ontologies but about reclaiming practices, techniques, and local knowledges for new problems arising from extractivism, the climate emergency, and technological disruptions.

Universitas Islam Negeri (UIN) Telaah Ontologis, Epistemologis Dan Aksiologis

This article was written in the context of constructing the concepts of ontology, epistemology, and axiology which are intended as a foundation in the philosophy of Islamic Higher Education in Indonesia. Specifically looking at the State Islamic University (UIN). The type of writing in the article is qualitative research using library research with content analysis method as a data analysis tool. The description of the results of this article, namely the struggle to combine through an integrated model has been initiated by the State Islamic University, but the readiness of supporters in this regard such as infrastructure, human resources, and others is still being formed. Furthermore, the task assigned by the government is the main task in advancing education, especially Islamic education which includes opportunities as well as challenges.

‘Strange multiplicity’ as a moral-political value: Potential and costs of normativity in world politics

Recent International Relations (IR) scholarship has identified ‘societal multiplicity’ as the ontological concept that gives IR its identity as an academic discipline. My article, by contrast, addresses the question: What are the consequences, that is, the positive potential and the necessary costs, of understanding multiplicity as a moral-political value in world politics? The question is important because, in contrast to the focus on multiplicity as the ontology of IR, it allows us to develop a more radically democratic idea of multiplicity as a value in world politics. To address this question, I will bring Rosenberg’s conception of societal multiplicity into conversation with the radically democratic idea of Tully’s ‘strange multiplicity’ and draw out the consequences of such a normative turn. My argument is that while Rosenberg does not frame multiplicity as a value, Tully’s normative understanding of the concept harbours enormous potential to transform oppressive and dominating practices in world politics. However, I will also show that Tully’s general rejection of all forms of domination comes at a price that must not be underestimated. It is of crucial importance to get a clear picture of these consequences as we must decide whether or not this price is, ultimately, worth paying.

Angst som eksistentiale i Inger Christensens det


 
 
 This article offers a systematic reading of the representation of anxiety in Inger Christensen’s it (1969) by chronologically mapping the development of the theme across the work’s three main sections, Prologos, Logos and Epilogos. Moreover, this article posits a new approach to the material, arguing that, rather than Søren Kierkegaard’s theological-psychological framework, Martin Heidegger’s fundamental ontological concept of anxiety may positively shed light on Christensen’s thematization of anxiety in the work. It is one of the aims of the article to show that Heidegger’s concept of anxiety can advantageously expand the understanding of Christensen’s representation of anxiety, as Heidegger’s confrontation with metaphysics, his In-Frage-stellen of the forgetfulness of Being, seems particularly compatible with Christensen’s poetics of systemic modernism. I examine how anxiety manifests itself in the architecture of the work, and I argue that Heidegger’s fundamental ontological interpretation of the concept may highlight some central features of the representation of anxiety that Kierkegaard’s theory of anxiety does not seem to capture.
 
 

Markup language for chemical process control and simulation

Exothermic reactions can yield different products, depending upon the available heat energy, a consequence of the reaction rate. To control the yield of desired products, control of the rate of temperature rise is used. The acceptable range of temperature vs. time can be expressed in various ways, e. g., functions, individual temperature values. To afford humans this variety, and to facilitate the transfer of data among computational tools from multiple vendors, such as calorimetry and analysis tools, use of semantic labels, compatible with existing tools, has been implemented. An extension of XML to support expression of the range of acceptable temperature behavior vs. time as a reaction proceeds is described herein. A markup language organized to express the rich ontology of concepts used in process safety seems warranted, and though chemistry schema exist, none was found that specified the reactor temperature boundaries concept. We propose schema components for this concept.

Framing Evaluation in Reality: An Introduction to Ontologically Integrative Evaluation

For over 30 years, calls have been issued for the western evaluation field to address implicit bias in its theory and practice. Although many in the field encourage evaluators to be culturally competent, ontological competence remains unaddressed. Grounded in an institutionalized distrust of non-western perspectives of reality and knowledge frameworks, this neglect threatens the validity, reliability, and usefulness of western designed evaluations conducted in non-western settings. To address this, I introduce Ontologically Integrative Evaluation (OIE), a new framework built upon ontological competence and six foundational ontological concepts: ontological fluidity, authenticity, validity, synthesis, justice, and vocation. Grounding evaluation in three ontological considerations—what there is, what is real, and what is fundamental—OIE systematically guides evaluators through a deep exploration of their own and others’ ontological assumptions. By demonstrating the futility of evaluations grounded in a limited ontological worldview, OIE bridges the current divide between western and non-western evaluative thinking.

Making space for plural ontologies in fisheries governance: Ireland\u2019s disobedient offshore islands

This paper contributes to the growing body of literature that engages with ontological scholarship on fisheries management and governance, and more generally, to debates on environmental governance. It argues that fisheries governance is an ontological challenge that raises questions of culture, equity, legitimacy and inclusion/exclusion, requiring more context-sensitive and politically aware fisheries governance approaches. By engaging with the concept of political ontology, and drawing from empirical research carried out in Ireland’s offshore islands, five ontological assumptions are identified that underpin Irish fisheries governance and management policies and practices and categorised as social-historical, ecological, geographical, technocratic and markets-driven. Articulating and examining these assumptions provide insights into why policy objectives aimed at supporting small-scale fisheries and their communities may, in practice, not be effective when they are operationalised within a governance paradigm designed around the realities of large-scale, full-time, highly mobile and more economically productive operators. Despite the efforts of ontologically disobedient islanders, the enactment of these ontological assumptions into the dominant world of fisheries governance inhibits the emergence of possible worlds that would enact Irish island inshore fisheries through island logics. The paper concludes that the squeeze on Ireland’s island inshore fishers is not simply spatial, it is ontological. A dominant fisheries ontology has been created by the interplay of ontological assumptions. This dominant ontology undermines the State’s critical policy to maintain and manage Irish fisheries as a public resource in order to avoid the concentration of fishing opportunities into the hands of large and powerful fishing interests.

What sewage sludge is and conflicts in Swedish circular economy policymaking

ABSTRACT Recycling nutrients from renewable sources, like sewage sludge, has been promoted as a step towards a circular economy by decreasing extraction and dependency on inorganic fertilizers. Implementation, however, is often controversial. In 2018, a Swedish governmental inquiry was commissioned to propose a complete ban on land application of sewage sludge to reduce soil pollution and increase phosphorus recovery. In 2020, the inquiry suggested two pathways, one to ban all land application, and one where agricultural land use should continuously be allowed. This paper is based on interviews with experts tied to the inquiry where they reference to sewage sludge, related objects, and future management. The inquiry’s inability to propose a coherent suggestion is analysed inspired by the concept of multiple ontology. Several ontological versions of sewage sludge emerge that unveil tensions between concepts of danger and cleanliness, pollution and naturalness, often captured in previous studies of waste. Some versions of sewage sludge conflict, which can explain the difficulty to establish an ontologically singular knowledge base for a transformation of sewage sludge from waste to resource. Though most of the experts agree that circular economy and nutrient recycling are good things, policymaking is caught in an ontological conundrum.

Rights and obligations in Cambridge social ontology

AbstractRights and obligations—sometimes referred to as deontology or deontic powers—are key to most contemporary conceptions of social ontology. Both Cambridge Social Ontology and the dominant analytic conception associated, most prominently, with John Searle, place rights and obligations at the centre of their accounts. Such a common emphasis has led some to consider deontology to be a point of similarity between these different theories. This is a mistake. In this paper, I show that a distinctive conception of rights and obligations underpins Cambridge Social Ontology and its social positioning theory. Moreover, I argue that a fuller understanding of the account of rights and obligations defended in Cambridge in fact reveals that it can be differentiated from other conceptions and, most importantly, Searle's, by its recognition that a practical dimension is always involved in social constitution.

Applicative approach to construe a computational model of concepts and individuals

This paper considers the application of conceptual mathematics to construct a computational model of concepts and individuals. An applicative approach is systematically applied to build a concept-as-process design. Since modern computing considers information processes as the main objects of modeling, the developed design is indeed representative of the semantic processing of information. The nature of concepts – what concepts are – and the constraints that govern the theory of concepts have been, and continue to be, the subject of debate. It is especially interesting to discuss the nature of concepts in connection with the recently established fundamental nature of information processes that are attributable to all phenomena and events occurring in the world around us. The current trend elevates information processes to forms of computing, which can also be implemented through practices, for example, in the form of programming. The deep component is computational models, one way or another expressed by means of mathematics and metamathematics. The main meta-operations used are abstraction and application. Of greatest interest is functional abstraction and application in the form of applying a function to an argument. Despite this “conceptual minimalism”, a rich theory of concepts can be developed. Using this theory, it is possible to focus further discussion not only on the nature of concepts, but also to characterize the position on each of the five important issues that are central to many theories of concepts: (1) ontology of concepts, (2) structure of concepts, (3) empiricism, and nativism about concepts, (4) concepts and natural language, and (5) concepts and conceptual analysis.

Do Jews Have Nature?

This essay concerns the idea of nature in Judaism. It is a part of my ongoing reflection on the relations between our ecological concerns and the various cosmological, anthropological, and ontological conceptions in our different intellectual traditions, such as Jewish traditions of text and thought. I examine how contemporary philosophy has interpreted the meaning of nature in Judaism, in contrast with Greek civilization, focusing on the works of Martin Heidegger, Hans Jonas, and Emmanuel Levinas. There are three different and competing constellations of the Greco-Jewish contrast, as defined by what is criticized and what is affirmed: one is pro-Greek and anti-Jewish; another is pro-Jewish and anti-Greek; and another, the most complex, is anti-Greco-Jewish and pro- some other alternative. This essay does not simply attribute each of the three constellations to Heidegger, Jonas, or Levinas; rather, it shows how a careful hermeneutics can reveal more than one constellation in each thinker, depending on the text or reading.

On the Right of States to Know in International Law

The state's right to know is a special word in the context of international law. It refers to the legitimate rights and interests of a state as a legal subject to obtain relevant information in international communication and international relations. At present, the research of the right to know in the international law circle is generally limited to the secondary concept, including the relativity of state sovereignty and the transfer of sovereignty, but the ontological concept of "state right to know" is not studied. By summarizing the scattered provisions of the existing international law on the right to know, and combining with the latest trends and theoretical frontiers of academic research, this paper makes an academic elaboration on the constitution of the right to know of a country. At the same time, based on the era background and research context of globalization and informatization, this paper analyzes the connotation and extension of national right to know, hoping to provide new ideas and methods for China to solve international disputes.

The Aristotelian concept of τύχη: daseinanalytical perspectives

This essay tries to retrace Heidegger’s interpretation of the Aristotelian concepts of συµβεβη­κὸς, τύχη and αὐτόμα­τον and their role within daseinanalytic ontology. We will try to show how Heidegger manages to unify the three terms (which in Aristotelian philosophy remain distinct although related) into a single ontological concept, capable of exercising a negative function with respect to the conception of being as <italic>Anwesenheit.</italic> However, one will come to notice the lack of an effective Heideggerian thematization of the concept of τύχη, whose ontological importance for the <italic>Dasein</italic> will instead be prepared and enhanced by his student Helene Weiss.

Challenges in managing semantic annotations in harvested research objects in a national CRIS context

Harvested metadata on research objects can include links between the primary domain objects such as organizational identifiers associated with dataset, persons identified with ORCIDs linked to publications and publications connected through ISSNs to publishing channels. This kind of linkage is the bread-and-butter of the CRIS systems and usually comprehensively maintained. When it comes to the more subjective description of a domain object, such as keywords, themes, or subject headings, the issues related to data management and modeling become prominent with challenges such as flexibility of free text keywords as opposed to authoritative, but rigid classification systems. Many CRIS objects also already contain an extensive description of the content, just meant for human consumption, in the form of an abstract or similar summary text.With the help of automated data mining and annotation tools, these textual representations can be processed into structured data. This paper presents the processing pipelines implemented as part of the research.fi portal for automatic linking of different research inputs based on automatically extracted ontology concepts and discusses the implications of utilizing them as part of the research.fi platform. But more than simply discussing the annotation of research objects and the creation of word clusters for representation of the semantic content of research objects, we also discuss challenges related to maintaining the automatically produced metadata

ИСТОРИКО-ОНТОЛОГИЧЕСКАЯ СТРУКТУРА ЕДИНСТВА В РУССКОЙ ФИЛОСОФИИ: ОТ П. Я. ЧААДАЕВА К Н. А. БЕРДЯЕВУ

The purpose of the study is to identify the ontological foundations of the unity of Russian society. The article discusses two alternative concepts in understanding the ontological foundations of the unity of Russian society. The methodological analysis of historical and ontological concepts of the formation of the unity of the national society is carried out. It is proved that historical events are found in the ontological structure of the unity of the national society, reflection on which allows Russian culture, the state, the people, the person to form their own cultural code and historical memory. Antinomy is the essence of the historical-ontological model of the unity of Russian society and is based on the dialectical law of unity and struggle of opposites.