ABSTRACT Given Hegel’s well-known praise of private property, there is a surprising, and often under-emphasized, fact about his vision for rational social life: namely that most social members will own all their property in common with others – specifically with their family members. Indeed, by far the majority of social members in Hegel’s rational state will be embedded in familial property unions: acting not as sole proprietors, but rather as ‘representatives’ of an underlying property collective, for which they bear legal and ethical responsibility. My thesis in this paper is that, perhaps because of this seeming tension, the prevalence of collective property in Hegel’s Ethical Life has not been emphasized enough – but that it is, in fact, crucial to Hegel’s view and of philosophical relevance for us today. In particular, I argue that, on a closer look, the prevalence of collective ownership in rational Ethical Life is (i) consistent with Hegel's praise of private property, (ii) central to Hegel’s overall economic view (especially the ‘taming’ of the market), and (iii) relevant for our thinking about private property and its social place today.

The meaning of taste was considered from many perspectives during the modern era, which is evidence of its inexhaustible significance. Recognized as a criterion of aesthetic attitude, it plays a moral as well as a religious roll, transcending mere sensibility and manifesting a broad and rich nature. Its practical origin as a criterion of flavor confirms its essentiality. Being the first judgement of all that is good, it expresses perhaps the source of the understanding of human existence. Taste is a sense that appears as a philosophical object during the 17th century, displacing sight from its position of pre-eminence, to help form an idea of the human being that was conceived, reformulated, and reinterpreted during the 18th century. The meaning and scope of the concept of taste is decisive not only as a sign of its philosophical relevance, but also because this importance reveals a type of knowledge that seems still unexplored.

Iliyâ Abû Mâḍî stands as one of the most prominent figures of Arabic Romantic poetry, particularly within the Mahjar literary movement, where poetry became a medium for emotional expression, philosophical reflection, and humanistic ideals. This paper examines the romantic sensibility and humanistic thought embedded in Abû Mâḍî’s poetry, highlighting how his verse departs from classical rigidity to embrace individual emotion, nature, and universal optimism. Abû Mâḍî’s poetic vision foregrounds the inner life of the individual, emphasising personal freedom, self-awareness, and emotional sincerity as essential components of human existence. The study explores how Abû Mâḍî employs nature not merely as a decorative backdrop but as a living, symbolic presence that mirrors human emotions and philosophical inquiry. Through imagery drawn from landscapes, seasons, and natural phenomena, he articulates themes of harmony, renewal, and interconnectedness between humanity and the universe. His poetry also reflects a profound concern for human dignity, compassion, and tolerance, advocating love and coexistence over conflict and despair. Furthermore, the paper analyses Abû Mâḍî’s philosophical optimism, which distinguishes him from many Romantic poets inclined towards melancholy. His verse encourages hope, resilience, and faith in life’s inherent goodness, even amidst suffering and uncertainty. By blending romantic imagination with ethical reflection, Abû Mâḍî transforms poetry into a space for moral contemplation and spiritual upliftment. This research argues that Abû Mâḍî’s romantic sensibility and humanistic thought significantly contributed to the renewal of modern Arabic poetry by expanding its emotional depth, thematic scope, and philosophical relevance, thereby securing his place as a key architect of Arabic Romanticism Keywords: Iliyâ Abû Mâḍî; Arabic Romanticism; Humanism; Nature Imagery; Individualism; Optimism

This review explores the philosophical relevance of Education and the Significance of Life (1953) by the Indian thinker Jiddu Krishnamurti. It argues that, despite not following a conventional academic structure, the book offers a radical critique of traditional education and proposes a transformative approach centered on self-understanding, inner freedom, and the development of holistic intelligence. The review analyzes how Krishnamurti’s ideas engage with contemporary debates in the philosophy of education, especially in a context of increasing technocratization and a crisis of meaning, positioning him as a key philosopher to rethink the fundamental purpose of education.

This article offers a critical examination of Kant’s thesis on practical and transcendental freedom, framed within the Third Antinomy of Pure Reason, to assess its philosophical relevance for liberation thought in Latin America. It posits that Kantian freedom, rather than metaphysical abstraction, serves as a conceptual tool capable of engaging with the historical and social challenges of the region. Through a reflective analysis grounded in primary and secondary sources, the study explores the philosophical specificity of freedom and its connection to principles of emancipation, justice, and autonomy. Findings indicate that, since the 1950s, Latin American philosophy has reinterpreted Kant’s legacy not merely as a theoretical framework but as a transformative praxis confronting epistemic exclusion and social inequality. The work also highlights Leopoldo Zea’s contributions as a bridge between European Enlightenment thought and the ethical imperatives of the Latin American context. In conclusion, the article argues that contemporary debates on ethical universalism and global justice continue to draw upon Kantian freedom as a foundational element for the development of emancipatory projects in Latin America.

If, in the history of philosophy, all manifestations of culture were brought before the judgment seat of reason, today it seems rather the other way around, as if reason were on trial. Has reason, the question arises, reached the end of its history and even the end itself? Hardly any thinker before him has undermined, depreciated and dissolved reason as much as Martin Heidegger. The actual main point of Heidegger’s critique of reason is the questioning of the centuries-old understanding of human beings as animal rationale. According to Heidegger, an understanding ofhuman beings as animal rationale prevents the ‘clearing’ [Lichtung] of being. For this reason, Heidegger continues, we must be careful not to resort to any ‘properties’ and ‘capabilities’ of human beings, for example, to reason. This article aims to determine the validity of this warning today and to what extent Heidegger’s thinking of reason and critique of reason can claim current philosophical relevance. First, Heidegger’s engagement with Kant and Husserl will be examined, along with his attempt to reflect on the origin of reason and logic. Subsequently, the focus will be on Heidegger’s critical engagement with the calculating thinking of modernity and the influential figures of thought ‘machination’ [Machenschaft] and ‘enframing’ [Ge-Stell], in order to conclude with a short reference to the present. In doing so, I will comment, in particular, on two central aspects of Heidegger’s thinking on reason and offer a brief outlook.

Interaction with local communities is commonly known as academia's "third mission," yet academia-community rifts are still common, running deeper in marginalized communities. A first step toward bridging the gap is clarification. We review core concepts (e.g., 'outreach,' 'accessibility,' 'engagement'), sort them into two model frameworks - "Ivory Tower" and "Reciprocal" or "Win-Win" - and describe their distinct structures. Both are helpful in relevant contexts. However, their default application hampers certain epistemic values, enacts unjust hierarchical boundaries, and indirectly ties diversity with personal alienation and ethnic divergence. Therefore, another model is suggested: "Communal Academia." We unfold how this model foregrounds activism, heterogeneity, and pluralistic interaction. Imaginary and real-life examples demonstrate the practice-based advantages of this framework, and the philosophical relevance of a communal approach is reflected upon.

Feminist ethics challenges moral frameworks and reconstructs ethical thought via women and oppressed groups' experiences. This essay revisits feminist ethics' three fundamental tenets—equality, fairness, and caring—to assess their philosophical relevance and current applicability. Female ethics emphasizes relational responsibility, social context, and structural realities that shape morality more than classical ethics, which emphasizes abstract principles, objective reasoning, and individual agency. The paper highlights how feminist philosophers opposed patriarchal ethical ideas and proposed compassion- and relationship-based alternatives. It examines the ethics of care as represented by major feminist thinkers and how feminist rhetoric might reframe justice to address systematic inequalities and institutional oppression. The article also discusses gender justice and equality, emphasizing the necessity for statutory rights and social change to abolish gender discrimination. Feminist ethics examines the linkages of caring, justice, and equality to provide a more comprehensive moral framework for interpersonal and societal relationships. Feminist ethics offers crucial ideas for reconsidering ethical responsibility and supporting inclusive social justice in modern cultures with cultural variety, globalization, and gender inequalities. Rethinking feminist ethics is essential to developing a moral framework that values diversity, recognizes human interdependence, and promotes equality, dignity, and social change in modern society.

Ma'ani science is a branch of science that studies how to adapt one's speech to different muqtadha al-hal (situations and conditions). This research aims to examine the science of ma'ani through the perspective of the philosophy of science, especially from the aspects of ontology, epistemology, and axiology. The descriptive method is used with literature analysis as the main data source. The ontological study discusses the meaning (nature) and main categories in ma'ani science, such as kalam khabar, insya, qasr, fasl, washl, ijaz, ithnab, and musawah, which are relevant for organizing the structure of Arabic according to the context of communication. Regarding epistemology, ma'ani science is analyzed through an empirical approach, which connects knowledge with experience and direct observation. Meanwhile, the axiology of ma'ani science highlights its benefits in understanding the Arabic language's beauty, exploring the Qur'an's miracles, and increasing communication's effectiveness. The results of this study show that ma'ani science not only functions as a linguistic tool but also has a deep philosophical relevance, making a significant contribution to the development of Arabic language knowledge and communication.

Ma'ani science is a branch of science that studies how to adapt one's speech to different muqtadha al-hal (situations and conditions). This research aims to examine the science of ma'ani through the perspective of the philosophy of science, especially from the aspects of ontology, epistemology, and axiology. The descriptive method is used with literature analysis as the main data source. The ontological study discusses the meaning (nature) and main categories in ma'ani science, such as kalam khabar, insya, qasr, fasl, washl, ijaz, ithnab, and musawah, which are relevant for organizing the structure of Arabic according to the context of communication. Regarding epistemology, ma'ani science is analyzed through an empirical approach, which connects knowledge with experience and direct observation. Meanwhile, the axiology of ma'ani science highlights its benefits in understanding the Arabic language's beauty, exploring the Qur'an's miracles, and increasing communication's effectiveness. The results of this study show that ma'ani science not only functions as a linguistic tool but also has a deep philosophical relevance, making a significant contribution to the development of Arabic language knowledge and communication.

This article presents a comparative philosophical investigation into three major Indian theories of consciousness, Advaita Vedānta, Sāṃkhya-Yoga, and Buddhist traditions and examines their enduring relevance to contemporary debates in the philosophy of mind, phenomenology, and cognitive science. Focusing on the motif of consciousness as “luminous,” the article analyses Advaita’s doctrine of non-dual self-luminous ātman, Sāṃkhya’s dualistic plurality of passive puruṣas, and the Buddhist doctrine of anattā alongside the evolving concept of a luminous, non-substantial mind. Through close readings of classical texts such as the Upaniṣads, Sāṃkhya Kārikā, Yoga Sūtras, and key Buddhist discourses, as well as modern interpretations, the study illuminates how these traditions conceptualise consciousness beyond reductionist or materialist paradigms. The article also evaluates how these models engage with or anticipate contemporary issues, including the ‘Hard problem’ of consciousness, panpsychism, self-illusion theories, and phenomenological accounts of subjectivity. By situating Indian philosophical insights within global discourse, the paper argues for their critical potential to transform our understanding of consciousness, subjectivity, and the self.

Gotthold Ephraim Lessing’s Nathan the Wise (“Nathan der Wei­se,” 1779) is considered one of the major works of the Enlighte­nment. Lessing reflects on religious tolerance, humanism, and reason as the highest virtues. Despite Nathan the Wise has long stood as a symbol of Enlightenment ideals: reason, religious tolerance, and universal mor­ality, controversies followed after Edward Said’s “Orientalism” (1978). Criticism of approaches that present the East only as a passive figure has become particularly acute. Positioned during the Crusades, yet deeply embedded in the 18th-century German intellectual milieu, the drama offers a vision of interfaith harmony via its famed “Ring Par­able” and the moral wisdom of its Jewish protagonist, Nathan. Lit­erary discourse constructs the East as a symbolic space in which the West defines its identity. While postcolonial and critical critics critic­ized the limitations of Lessing’s Enlightenment universalism, e.g., Edw­ard Said’s critique of Eurocentric discourses (1978). The critique of secular tolerance of recent scholarship remains in support of the play as an ongoing appeal for tolerance. Scholars, e.g. Shmuel Feiner (2012), Von Schwerin-High (2013), Albrecht Classen (2021, 2023) and more posit that Nathan der Weise is a foundational text of intercultural ethics, as well as of moral cosmopolitanism. Engaging with ongoing debates on Enlightenment humanism and pluralism, they support the standpoint that Lessing’s vision retains pedagogical and philosophical relevance in contemporary discussions on religious coexistence, civic virtue, and universal dignity. The article analyzes the significance of the play in historical, cultural and literary contexts. It explores and synthesizes the contemporary approaches, positioning them within the broader contestation over the Enlightenment’s legacy in a global, postcolonial world. Paying particular attention to the cultural and religious dimensions that make the drama an early literary bridge between the East and the West, we focus on the East as a cultural topoi in Lessing’s drama to reinforce universal humanist ideas and to affirm the phil­osophy of the Enlightenment.

There is a quite intentional resemblance between the Cut Rule and Aristotle’s Syllogism. In this paper some deep connections between Sequent Calculus and Syllogistics will be investigated. Taking into consideration Alvarez & Correia’s ´axiomatization of Syllogistics, currently the most complete available in the literature, I will show how this ancient logical system can be put into correspondence with the structural features of a special Sequent Calculus system, SS. On the grounds of this discovery I will present some improvements of the expressive power of Alvarez & Correia’s system. As for the philosophical consequences of ´the correspondence, I will give answers to several concerns Manuel Correia had on his system. A somewhat new philosophical relevance of the Cut-Elimination Theorem will be highlighted in the end.

General Background: Tennessee Williams’ The Glass Menagerie has long been recognized for its psychological complexity and portrayal of familial dysfunction. Specific Background: While many analyses focus on psychoanalytic or realist readings, the play also invites exploration through existential philosophy, particularly that of Jean-Paul Sartre. Knowledge Gap: Limited scholarly attention has been given to examining the play through an existentialist-expressivist lens that bridges literary technique and philosophical inquiry. Aim: This paper aims to reinterpret The Glass Menagerie through Sartrean existentialism, focusing on themes of freedom, identity, and authenticity. Results: The study finds that Williams employs memory and expressionist techniques to illustrate characters’ existential crises, highlighting their struggles with "bad faith," alienation, and the burden of freedom. Amanda, Tom, and Laura each embody forms of existential angst and self-deception, yet their experiences also signal the possibility of self-assertion and authentic living. Novelty: The paper offers a novel reading by integrating Sartrean concepts such as subjectivity, personal responsibility, and authenticity with Williams’s theatrical method, revealing deeper existential dimensions of the play. Implications: This perspective not only broadens the interpretative scope of the play but also demonstrates how literary works can serve as philosophical discourses, emphasizing the relevance of existential thought in analyzing human experience amid socio-political pressures. Highlights: Explores The Glass Menagerie through Sartrean existential philosophy. Analyzes characters' identity, freedom, and existential crisis via expressionism. Reveals existential depth and philosophical relevance in Williams’s dramatic technique. Keywords: Existentialism, Expressionism, Jean-Paul Sartre, Tennessee Williams, Plastic Theatre, Subjective Identity.

In his final notebooks, published posthumously as On Certainty, Wittgenstein set forth a radical picture of the structure of rational evaluation, one that has arational hinge commitments at its heart. Much of the focus of discussion of hinge commitments has been on the commonsense, Moorean, factual commitments that fall into this class (such as that one has hands, one’s name is such-and-such, and so on). But on a plausible rendering of the Wittgensteinian position, there ought to also be hinge commitments of a broadly axiological nature, which express the subject’s fundamental values (moral, political, and so forth) that comprise her worldview. Various recent proposals for understanding axiological hinge commitments are considered, with most of them found to be problematic. A particular conception of axiological hinge commitments is offered, and their philosophical relevance is explored by considering how they relate to deep moral disagreements.

The article has as its main task and objective to reconstruct Miranda's conceptualization of the immanent, dialectical link that he establishes -based on Hegel in turn- between what he defends as constitutive determinations of the spirit, namely, subjectivity, intersubjectivity, morality, and self-determination. As I claim, it is a matter of establishing the conceptual content of the subject-being, or self, and how this articulates with and depends on the development of the other determinations. This articulation is defended as being of the utmost philosophical relevance in itself. Then, I try in turn to make some important complements and precisions that underpin this theoretical-philosophical development. And based on the above, I provide fundamental elements of the concept of rational autonomy.

The Kalam Cosmological Argument stands at the crossroads of philosophy, theology, and contemporary science. This paper offers a thorough defense of its two central premises—(1) the contingency of the universe and (2) the necessity of a causal origin—while explicitly engaging the most influential historical and modern critiques. We address David Hume’s empiricist challenge to causality, Immanuel Kant’s contention that causation is merely a mental category, and recent scientific objections drawn from quantum cosmology, multiverse proposals, and “universe-from-nothing” models. By integrating rigorous metaphysical analysis with current cosmological findings, we demonstrate that these objections fail to undermine the soundness of the Kalam argument. We then deduce the essential attributes of the ultimate cause—will, power, knowledge, and life—showing that the argument culminates in the conception of a personal, volitional Creator. In doing so, this study reinforces the enduring philosophical relevance of the Kalam Cosmological Argument in the face of twenty-first-century challenges.

Teesid: Käesolevas artiklis annan ülevaate filosoofiaprofessor Ülo Matjuse (1942–2023) fenomenoloogilisest mõtlemisest ja tegevusest. Kirjeldan Matjuse kujunemisteed fenomenoloogina, vaatlen tema kirjutatud fenomenoloogia-alaseid tekste, konverentsiettekandeid ning loenguid fenomenoloogilisest filosoofiast. Ülo Matjus oli 1970. aastatest alates üks esimesi fenomenoloogilise filosoofia uurijaid Balti riikides. Ta oli fenomenoloogilise ja olemisajaloolise mõtlemise maaletooja Eestis, selle tõlkija ning õpetaja. Matjuse fenomenoloogia-alane tegevus ei piirdunud aga ainult Eestiga. Ta oli 1970. aastatel seotud Riia fenomenoloogide ringiga ning pidas ettekandeid ka Saksamaal, kohtudes saksa filosoofi Hans-Georg Gadameriga (1900–2002). Ülo Matjuse fenomenoloogia-alased tõlked ja artiklid jäävad kestma ning õpetused jätkuvad tema õpilaste kaudu. The article introduces professor of philosophy, Ülo Matjus (1942–2023) as a phenomenological thinker. Matjus was a professor of philosophy at the University of Tartu from 1992 to 2015. His research was mainly focused on Roman Ingarden’s (1893–1970), Edmund Husserl’s (1859–1938), and Martin Heidegger’s (1889–1976) philosophy, but he also investigated Estonian intellectual history and was an avid bibliophile. He prepared the establishing of the Chair of Intellectual History at the University of Tartu and also studied Estonian book history and published several articles on the topic. This article focuses on Ülo Matjus as a phenomenologist. Ülo Matjus was one of the first phenomenological thinkers and researchers of phenomenological philosophy in the Baltic States in the 1970s and also a member of the Latvian Circle of Phenomenology in the same time period. Matjus started his phenomenological journey in the Soviet Union in the 1970s when Estonia was one of its parts. His earlier articles were written in Russian due to the Russian occupation and the restrictions posed by it in the Baltic States. These—for example the article ‘The Problem of the Being of “Material Things” in E. Husserl’s Phenomenology’ (1988) introduced Roman Ingarden’s and Edmund Husserl’s phenomenological thinking to the Soviet intellectuals. His doctoral dissertation was also written in Russian, and was concerned with Roman Ingarden’s aesthetical views on art—its title is The Problem of Intentionality in Roman Ingarden’s Aesthetics. The thesis was supervised by professor Leonid Stolovitš (1929–2013) and defended in Riga, Latvia in 1975. Since the 1990s when Estonia restored its independence, Matjus could concentrate more on Martin Heidegger’s thinking. He had an opportunity to meet and talk with Heidegger’s student, the philosopher Hans-Georg Gadamer (1900–2002) in Bonn (in Bad Godesberg) on the symposium ‘On Heidegger’s Philosophical Relevance’ (1989). Matjus participated in the event as a scholarship holder for the Alexander von Humboldt’s Foundation and gave a presentation (Matjus [1989]2004b, 313). In 1993 Matjus also had a conversation with Martin Heidegger’s son Hermann Heidegger (1920–2020) about translation of Martin Heidegger’s Introduction to Metaphysics into Estonian (Matjus 1999, 278–280). Matjus translated several phenomenological texts, for example Heideggers Introduction to Metaphysics and The Origin of the Work of Art into Estonian (1999 and 2002, respectively) and wrote afterwords to the translations. He also translated some articles and presentations by Heiddeger, for example ‘The End of Philosophy and the Task of Thinking’ (Estonian in 1989), ‘A Question about Technique’ (1989), ‘Creative Landscape. Why we Stay in Province’ (1989), ‘Spiegel’s Conversation with Martin Heidegger’ (1992) and ‘Phenomenology and Theology’ (1994). He also translated Edmund Husserl’s The Paris Lectures (1993), to which he wrote an introduction entitled ‘Edmund Husserl on the Paths of Descartes’. Matjus taught several courses on phenomenology at the University of Tartu since the 1990s and attended conferences both in Estonia as well as in Latvia and Germany. For example, in 1995/1996–2001/2002 he gave a lecture course “The Basics of Aesthetics” (later “Aesthetics” and “Aesthetics II”) at the University of Tartu, which introduced traditional European philosophical aesthetics and Heidegger’s non-metaphysical aesthetics from The Origin of the Work of Art. In addition, Matjus gave lecture courses entitled ‘Development of Phenomenology and its Basic Problems’ in 1997/1998 and 1999/2000 and ‘Phenomenology from the Estonian Perspective’ (2012/2013, 2013/2014 and 2015/2016). Matjus also gave presentations on phenomenological philosophy, for example, ‘On the Interdisciplinary Origin of Phenomenology’ (2014) and ‘On the Benefits and Harms of Intentionality’ (2010) at the Annual Conferences of Estonian Philosophy. Some of his students have also studied phenomenology—Margit Sutrop (b. 1963), Anne Kokkov (1960–2017) and Juhan Hellerma (b. 1986) wrote their MA theses about phenomenology. Matjus also applied a phenomenological and open-minded attitude (i.e. an attitude without prejudice) in his life. As a professor and phenomenologist, he warned his students what to beware of, and toward which one must hold on to, which is part of phenomenological attitude, but let them stay themselves at the same time. He had respect for his students. He was very supportive and at the same time taught them that you have to find your own way. His teachings now live on through his students.

Vednta, rooted in the Upanishads, is a profound philosophical system that explores the relationship between tman (the self) and Brahman (the ultimate reality), advocating for the unity of all existence.Its central teachings emphasize the dissolution of ego, transcending the illusion of duality (My), and attaining liberation (Moka) through knowledge, devotion, and selfless action.This paper explores Vednta's historical development, core metaphysical principles, and ethical dimensions, particularly in its major schools-Advaita, Viidvaita, and Dvaita.It also examines how Vednta's teachings address contemporary challenges such as materialism, social inequality, and environmental degradation, offering a framework for personal transformation and collective well-being.By integrating ancient wisdom with modern relevance, Vednta provides a holistic path for spiritual and societal progress.

This research aims to examine in an elementary way the correlation and genealogy of a curriculum that implements independent learning for students based on the views of existentialist educational philosophy. This research uses a qualitative descriptive method with data collection techniques carried out by researchers using observation. Data analysis techniques in this research include data collection, data reduction, data presentation, and concluding. In this research, it can be concluded that freedom to learn is freedom for teaching staff and students. So it is coherent with the understanding of existentialism as a learning process that takes place based on the basic, independent curriculum of students. Thus, the relevance of philosophy in education cannot be avoided. Philosophy provides systemic, elementary, and universal direction in various educational problems to obtain the best conclusions. So, for further research, it is hoped that we can examine independent learning for students based on its relevance to philosophical figures to gain insight into complementarity in the implementation of the independent curriculum which is applied to accelerate and equilibrate with current developments.