Liu Hui's Principle is the cornerstone of volume theory in ancient China. The proposal and demonstration of the principle resulted from Liu Hui's strong pursuit of mathematical demonstration in the specific social and cultural environment of the 3rd century CE. Liu Hui's demonstration can be divided into two stages. The first stage is a mathematical process involving finite steps. Liu Hui used blocks to perform the division and recombination of geometrical solids, employing the out-in principle, the concept of solid similarity and the method of cyclic recurrence—all of which originated from the early ancient Chinese mathematical tradition focused on algorithms. The second stage involves an infinite process. Liu Hui drew on the ideological methods of the Taoist and Mohist schools, and in particular used the thought of connecting ‘Being’ and ‘Nonbeing’ from the ‘Autumn Flood’ chapter of Zhuang Zi to handle the infinite process and its results, reflecting the application value of the Chinese philosophical tradition in mathematics. The demonstration of this principle indicates that the mathematical tradition and philosophical tradition in ancient China can be effectively combined. Among the many factors leading to this achievement, the most crucial are Liu Hui's personal abilities and qualities, while other factors such as the existing mathematical and philosophical traditions, as well as the social environment and cultural trends of Liu Hui's time, are also indispensable.

This essay explores the metaphysical and philosophical implications of Artificial Intelligence (AI) and Machine Learning (ML) through the intersecting insights of René Guénon (ʿAbd al-Wāḥid Yaḥiā), Martin Heidegger, and Ibn al-ʿArabī. It argues that modern AI systems, particularly in their statistical and data-centric forms, are not merely instrumental tools but expressions of a deeper metaphysical worldview-one rooted in quantification, abstraction, and utility. Guénon’s critique of the “reign of quantity” and Heidegger’s notion of Enframing (Gestell) converge in diagnosing the loss of qualitative and sacred dimensions in modern life. While Heidegger’s phenomenology provides a powerful immanent critique of technological reductionism from within the Western philosophical tradition, Guénon’s metaphysical traditionalism articulates a diagnosis of modernity that resonates with Islamic metaphysics, especially as articulated by Ibn al-ʿArabī. The essay includes Heidegger in the argument as a representative of a critique of modern technology issuing from the Western tradition itself, and by emphasizing his shared concerns with Guénon, whose metaphysics resonates with Ibn al-ʿArabī’s metaphysics. Through a comparative metaphysical framework, this paper proposes an Islamic response to AI that avoids both technophilia and technophobia, insisting instead on a spiritually grounded ethic of technology that preserves human’s dignity and mission. Methodologically, the essay restores a prior order often inverted in contemporary AI ethics: ontology (what AI is) grounds epistemology (what it can know), and only then can ethical evaluation be coherent.

Contemporary leadership research increasingly recognizes that effective leadership extends beyond technical competence and behavioral skills to include psychological integration, ethical clarity, and relational intelligence. Studies on emotional intelligence indicate that empathy, affective awareness, and social attunement are strongly associated with ethical conduct, sound decision making, and cohesive team functioning. Within increasingly complex and multicultural organizational environments such as those found in the United Arab Emirates, leadership effectiveness requires the integration of relational sensitivity with decisional clarity. In this context, the present paper introduces the Estrophrodite–Androphrodite framework as an applied psychological model for understanding inner polarity dynamics in leadership development. Rooted in depth psychology and informed by cross-cultural philosophical traditions, the framework conceptualizes leadership capacity as the integration of two universal inner orientations: Estrophrodite, associated with empathy, receptivity, relational attunement, and ethical sensitivity; and Androphrodite, associated with initiative, structure, decisiveness, responsibility, and transformational direction. Drawing on Jungian concepts of archetypal opposites, the model proposes that leadership effectiveness emerges through the dynamic integration of these complementary psychological forces rather than the dominance of one over the other. The framework intentionally moves beyond gender-based and trait-centric leadership models, emphasizing that both polarities are present in all individuals regardless of gender or cultural background. The paper situates the model within applied leadership psychology by integrating ethical leadership theory, humanistic management principles, and depth psychological perspectives on self-awareness and moral agency. Psychological imbalance between relational and directive orientations is examined as a source of ethical blind spots, relational conflict, burnout, and ineffective leadership behavior. The applied relevance of the framework is illustrated through leadership development initiatives in social work and family leadership contexts, highlighting its usefulness for leadership training, counseling, and value-based organizational settings within multicultural societies.

The main aim of this article is to reveal the view of the ancient Indian tradition- bearer Manusmṛti towards the environment. By investigating one of the main causes of the current environmental crisis, it is shown how the Vedic tradition- following Manusmṛti which is one of the religious scriptures, has advised to adopt a conservative and respectful attitude towards various elements of nature. This Indian philosophical tradition has always given due value to all natural things and has always strived to make people respectful towards nature by attributing divinity to many things in the natural world in order to convey their importance to the common man. But being obsessed with western ideology and scientific progress, the people of India have also forgotten the rules and restrictions prescribed by their ancient tradition and have considered nature only as one of the subjects of their aggressive policy. As a result, in the present era the natural environment, is so excessively polluted, damaged and devastated that it is gradually carrying the message of existential crisis for all living beings. In this extremely adverse situation worldwide, this article is based on Indian traditional thoughts. One of the nineteenth saṃhitā is the Vedas-based Manusmṛti which is ancient India provided advice on the restrictions of behavior of people living in society and set the criteria for judging them. With the aim of finding a way to solve the current stage of the environmental crisis, the world has begun to search for a way out, and the teachings advice on behavior towards the environment in the ancient Indian memoir Manusmṛti will be discussed.

Healthcare education is increasingly moving beyond the biomedical paradigm to incorporate medical humanities, highlighting a person-centred approach. Integrative medicine encompasses biomedical sciences as well as social and cultural factors to treat the whole person, focusing on optimal health and healing. These shifts are evident in the rise of competency-based frameworks that aim to integrate ethical values, cultural sensitivity and interdisciplinary knowledge. Despite these developments, limited research has examined how such frameworks differ across countries and health professions based on distinct academic traditions and conceptual emphases. To address this research gap, this study conducted a comparative analysis of seven national-level health professional competency frameworks for six countries: the UK, the USA, Canada, Australia, South Korea and China. Using Mayring's structured content analysis method, documents were analysed across four categories: competency domains, keyword mapping, structural features and sociocultural characteristics. To support interpretive depth, the Health Systems Science (HSS) framework was applied as a lens for understanding conceptual convergence and divergence in the person-centred approach. While all seven frameworks highlighted core areas such as communication, professionalism and patient-centred care, their structures and value orientations varied. The frameworks for the UK and Australia focused on moral accountability, while those for the USA and Canada emphasised functional and systems-based competencies. Frameworks for China and South Korea reflected traditional philosophies and professional identity formation. The HSS framework offered a valuable structure for aligning both topic-based domains and personal attributes across diverse educational systems, especially highlighting a person-centred approach to consolidate integrative medicine. The findings suggest that while each framework has distinct strengths, gaps remain-particularly in addressing social competencies, such as advocacy and cultural sensitivity. These areas warrant further integration, education and validation to support socially accountable and systems-oriented professional development.

This study, Translatability and Untranslatability (A Historical Background), explores the enduring debate between translatability and untranslatability as central, opposing forces in translation studies. Tracing the evolution of this discourse from antiquity to the contemporary period, the research investigates how different philosophical, linguistic, and functional approaches have shaped our understanding of what it means to translate. The historical overview begins with the Ancient and Classical periods, examining early reflections on translation in Biblical, Mesopotamian, Greek, and Roman contexts. It then considers the Medieval and Early Modern eras, highlighting how translation during the Renaissance, Enlightenment, and Romanticism fostered the emergence of seminal ideas articulated by Friedrich Schleiermacher, Wilhelm von Humboldt, and Johann Wolfgang von Goethe. The 20th-century debates are analyzed through three major frameworks: the formalist, the philosophical, and the functionalist approaches. The philosophical tradition, represented by thinkers such as Walter Benjamin, Antoine Berman, Lawrence Venuti, Jacques Derrida, Umberto Eco, Gayatri Spivak, Barbara Cassin, and Emily Apter, foregrounds the limits of translatability and the ethical and ontological dimensions of translation. These theorists argue that translation inevitably involves loss, transformation, and difference, revealing the unbridgeable gaps between languages and cultures. In contrast, the functionalist school—including Eugene Nida, Katharina Reiss, Juliane House, Hans Vermeer, Christiane Nord, Mona Baker, and Gideon Toury—advances the principle of translatability by focusing on communicative purpose, textual function, and cultural adaptability. Together, these contrasting perspectives illuminate the dynamic tension between the impossibility and necessity of translation. The study concludes that translation, situated between fidelity and creativity, remains not merely a linguistic act but a profound cultural and philosophical negotiation between worlds.

This essay examines how the scientific concept of entropy has been interpreted and developed within diverse philosophical traditions, revealing its significance as a bridge between physical description and existential meaning. Western philosophical perspectives on entropy range from traditional interpretations emphasizing decay and disorder to Nietzschean affirmations of flux and becoming, information ethics, phenomenological analyses, postmodern engagements with fragmentation. Eastern traditions, particularly Buddhism, and Hinduism, have long emphasized concepts that align with entropic principles, including impermanence, cyclical time, and liberation from temporal conditioning, often framing entropy as a natural cosmic process rather than a fundamental problem, emphasizing acceptance and transcendence. This essay synthesizes these diverse approaches to reveal common themes: the recognition of universal impermanence, the moral significance of finite existence, and the need for creative responses to temporal constraints. Contemporary developments in environmental ethics, bioethics, social theory, and care ethics demonstrate the continuing relevance of entropy in addressing urgent questions about climate change, aging, social fragmentation, and human vulnerability. The philosophical exploration of entropy yields significant ethical implications, including recognition of shared vulnerability that grounds compassion, the moral weight given to irreversible choices, and the responsibility to create and maintain valuable forms of organization against decay. Rather than negating meaning, entropy's universality can deepen appreciation for the preciousness of time and motivate authentic engagement with finite existence. The analysis concludes that entropy serves not merely as a physical description but as a fundamental framework for understanding human temporal existence and moral responsibility within an evolving cosmos.

The Armenian tradition preserves a remarkable corpus of biblical prolegomena —texts known as “causes”, “beginnings”, “exhortations”, or “proemia”— which appear both independently and in collections called the Book of Causes. The most complete example, compiled by Grigor Abasean in the twelfth century, is preserved in the Matenadaran (MS 1879).Although often treated as brief commentaries, these writings are in fact isagogical texts —introductions to Scripture addressing questions of authorship, title, content, purpose, authenticity, and sequence of study. Many follow the schema isagogicum, the Neoplatonic “introductory scheme”, demonstrating the close interaction between philosophical and theological traditions in Armenia. The Armenian evidence reveals that this method, long assumed marginal in patristic exegesis, was widely used and creatively adapted. Some prolegomena even survive only in Armenian, testifying to a distinctive local transmission. As paratextual aids, these writings illuminate the structure and interpretation of Scripture, offering valuable insights into the Armenian biblical translation and the reconstruction of its textus receptus.

The theme of moral responsibility in the face of artificial intelligence opens one of the most complex questions in contemporary philosophy: who bears guilt when the decision no longer belongs to a human subject? In an era where technological autonomy exceeds the limits of direct control, the classical notion of responsibility loses its center, becoming a problem without a subject. This paper explores the tension between algorithmic rationality and moral consciousness, starting from the idea that morality presupposes intentionality, empathy, and self-awareness-dimensions that machines cannot reproduce. The analysis traces the evolution of the concept of responsibility in the philosophical tradition, from Kant and Jonas to the ethics of modern technology, showing that morality cannot be reduced to calculation. Although autonomous systems may make decisions that are procedurally correct, they remain incapable of grasping the moral meaning of action. Therefore, moral responsibility in the age of artificial intelligence must be reconstructed not as a delegation to machines, but as an extension of human responsibility into the technological sphere. The article argues that the real problem is not whether machines can make mistakes, but whether humans are still capable of understanding error as an ethical experience. In the absence of a consciousness capable of assuming moral weight, responsibility risks dissolving into a moral void. Confronted with this crisis, the ethics of the future must once again become an ethics of limits-one that recognizes where power ends and duty begins.

China’s approach to the formation of regional and global security systems represents a complex combination of soft power instruments, economic interdependence, and strategic diplomacy aimed at ensuring a secure environment for national development while contributing to global stability. Rooted in Confucian philosophical traditions, China’s security thinking prioritizes harmony, stability, and the minimization of conflict. Economically, China capitalizes on its position as a leading trading partner for numerous states, using economic connectivity as a tool for fostering cooperation and influence, most notably through large-scale initiatives such as the Belt and Road Initiative. At the diplomatic level, China promotes a vision of multilateral global governance and advocates reforming international institutions to better reflect the pluralistic and interconnected nature of the contemporary international system. This approach often contrasts with Western security paradigms, which traditionally emphasize military alliances and interventionist practices. Regionally, China seeks to maintain stable relations with neighboring states through mechanisms such as the Shanghai Cooperation Organization and active engagement in ASEAN-led forums. Nevertheless, China’s growing influence is accompanied by persistent challenges, including territorial disputes, regional tensions, and concerns related to the expansion of its military capabilities.

This article examines the enduring role of Confucian ritual ( li 礼) as a normative and strategic mode of governance in China’s domestic and foreign policy. Challenging dominant paradigms in International Relations, it argues that China’s hierarchical decision-making is shaped not only by material interests but by civilizational logics rooted in Confucian values. Drawing on historical sociology, practice theory, and critical geopolitics, the study traces continuities from the imperial tribute system to contemporary initiatives such as the Belt and Road. Through case studies of Xinjiang, Tibet, and Southeast Asia, it demonstrates how ritual practices legitimize asymmetry, enact moral authority ( de 德), and structure inclusion through symbolic performance. Ethnic Chinese communities in Southeast Asia are positioned as cultural intermediaries, whose participation is mediated by ritualized diplomacy and civilizational narratives. The article proposes a conceptual synthesis integrating Tianxia theory, revealing how China’s governance model privileges relational ethics, moral hierarchy, and performative legitimacy over liberal norms of equality. This ritualized logic reframes political participation as symbolic alignment rather than institutional inclusion, with implications for diaspora politics, regional diplomacy, and global order. By foregrounding ritual as both a strategic instrument and a normative architecture, the article contributes to efforts to decolonize IR theory and offers a framework for interpreting China’s behavior through its own philosophical traditions. It calls for interdisciplinary engagement with non-Western political thought to better understand the ethical and symbolic foundations of China’s rise and its vision of world order.

Abstract: This paper explores the Chinese attitudes toward death, dying, and posthumous transformation in East-Asian cultural, religious, and philosophical traditions. The study begins with looking at important tenets of common religious views and the transformation of the Western archetype after its encounter with the East. In comprehending death, we uncover the meaning of the finitude of human existence and the limits of philosophy and science. Next, it examines traditional Chinese funeral ceremonies as they closely relate to ancestor worship, to mythical beings in the Daoist pantheon, and other deities in Chinese folklore. The paper also explores the social functions of the East Asian attitudes and shamanic views regarding the dying process and the afterlife. Daoist archetypes of death combine internal and external alchemy and the belief in immortals. The core of the study compares the Confucian creative self-transformation toward sagehood with the equality of life and death in the Zhuangzi .

This paper undertakes a critical comparative analysis of African and Chinese philosophical alternatives to Western individualism, examining how these non-Western traditions conceptualize being, relationality, and society in fundamentally distinct ways. The hegemony of Western individualism—rooted in Cartesian epistemology, liberal social contract theory, and rights-based political discourse—has profoundly shaped global understandings of personhood, prioritizing the autonomous, self-sufficient individual as the primary unit of moral, political, and ontological analysis. However, this paradigm increasingly faces scrutiny for its inadequacy in addressing the relational, communal, and holistic dimensions of human existence that characterize African and Chinese philosophical traditions.

Self-preservation has remained a fundamental concern of human existence across cultures and philosophical traditions, yet its ontological interpretation varies significantly across worldviews. Within Igbo epistemology, this concern is metaphysically articulated through Odeshi, an indigenous protective system grounded in a force-based understanding of reality. The problem addressed by this research is the persistent dismissal of Odeshi as superstition or fetishism due to the imposition of Western scientific and ontological categories that inadequately capture its metaphysical logic. Adopting a philosophical and analytical method rooted in African and Igbo metaphysics, the study examines Odeshi within the Igbo conception of being-as-force, the hierarchy of beings, nommo, and communal epistemology. Through critical analysis of Igbo cosmology and indigenous experiential validation, the study finds that Odeshi functions as a coherent ontology of self-preservation rather than an irrational belief system. It demonstrates that Odeshi operates as ontological resistance to destructive forces by reordering force relations rather than suspending natural laws. The findings further reveal that moral discipline, ritual speech, and communal authorization are central to its efficacy, underscoring the inseparability of ontology

The National Education Policy (NEP) 2020 represents a landmark reform in India’s educational framework, aiming to create a holistic, multidisciplinary, and culturally rooted system. A central feature of this policy is the integration of Indian Knowledge Systems (IKS), which encompass the intellectual, philosophical, scientific, and artistic traditions developed in India over millennia. This paper explores the opportunities and challenges of implementing IKS in higher education. Opportunities include fostering cultural identity, promoting holistic learning, and enhancing India’s global intellectual presence. Challenges involve curriculum standardization, faculty preparedness, language barriers, and scepticism from conventional academia. Through policy analysis, and comparative perspectives, this paper argues that while NEP 2020 provides a visionary framework, successful integration of IKS requires systemic reforms, teacher training, and innovative pedagogy. The conclusion emphasizes the need for balanced implementation that preserves authenticity while ensuring relevance in contemporary education

The article examines the methodological problem of how to write the history of Brazilian philosophy, focusing on the tension between historicist and structuralist approaches and their effects on the interpretation of nineteenth-century Brazilian thought. Its objective is to reassess the main historiographical models — especially Cruz Costa’s historicism and Bento Prado Jr.’s structuralist reading — and to propose an alternative method capable of doing justice both to the textual rationality of the doctrines and to their concrete historical insertion. The central problem is twofold: on the one hand, the widespread negationist thesis that denies the existence of a genuine system of philosophical works in nineteenth-century Brazil; on the other, the reduction of historiography either to the evolution of a supposed national “soul” (psychologistic and historicist bias) or to a series of discontinuous epistemological cuts detached from their causal and social conditions. The article is structured in three main movements: (1) reconstruction of Bento Prado Jr.’s theses on the inexistence of a philosophical system in nineteenth-century Brazil and on the limits of historicism and psychologism; (2) critical evaluation of these theses, showing that, when Antônio Cândido’s criteria of “system of works” are applied to nineteenth-century Brazilian philosophy, it is possible to identify authors, works, public and thematic networks that constitute a genuine philosophical system; (3) presentation of an alternative method based on the complementarity between text and context and on the notion of “historical drift”, which articulates continuity and discontinuity without appealing either to a metaphysical national spirit or to an ahistorical structuralism. The main result is a positive requalification of nineteenth-century Brazilian philosophy and the formulation of a more balanced historiographical framework, capable of integrating reasons and causes, doctrines and social conditions, in the study of Brazilian philosophical traditions.

This paper explores the integration of the Panchakosha model, a holistic framework from Indian philosophical psychology into school-level mathematics education to promote balanced cognitive, emotional, and intellectual development. The objective is to establish how each kosha (Annamaya, Pranamaya, Manomaya, Vijnanamaya, and Anandamaya) aligns with the progression of mathematical learning from foundational numeracy to advanced abstraction and insight. Using a qualitative conceptual methodology, the study analyses NCERT Class 1–12 mathematics themes through the lens of yogic psychology and the theory of human development, supported by textual analysis of classical sources and contemporary educational literature. The findings reveal that mathematical learning naturally follows the layered expansion described in the Panchakosha model, demonstrating increasing levels of embodiment, energy, reasoning, generalisation, and intellectual joy as learners progress through school and higher education. The study concludes that adopting a Panchakosha-aligned approach can enhance holistic development by nurturing not only mathematical proficiency but also curiosity, clarity, resilience, creativity, and aesthetic appreciation, thereby aligning with NEP-2020’s vision of integrated, learner-centred education. The National Education Policy (NEP) 2020 envisions a holistic and multidisciplinary approach to education, emphasizing the integration of Indian philosophical traditions. The National Curriculum Framework for School Education (NCF-SE) 2023 operationalizes this vision, introducing the concept of Panchakosha Vikas, inspired by the Upanishadic Panchakosha theory. This paper explores its application in mathematics education, aligning learning stages with the five koshas to promote conceptual understanding, problem-solving, and appreciation of mathematical structures. By integrating Panchakosha into pedagogy, we propose a progressive, student-centered approach that fosters deep engagement and meaningful learning in mathematics.

The integration of Indian Knowledge Systems (IKS) into contemporary education offers a significant framework for advancing holistic learning in India. IKS, grounded in India’s philosophical, scientific, ecological, and cultural traditions, provides an epistemic foundation that foregrounds interconnectedness, ethical living, experiential learning, and balanced development. These orientations correspond directly with the aims of holistic education, which seek to cultivate cognitive, emotional, social, physical, and spiritual dimensions of learners in a unified manner. This paper conceptually examines how IKS can enrich holistic education by contributing contextually rooted perspectives on values, well-being, ecological harmony, community engagement, and embodied learning. Rather than positioning IKS as a replacement for modern knowledge systems, the paper argues for its complementary role in broadening educational aims and restoring cultural relevance within contemporary schooling. to this integration is the role of teacher education. The paper analyses key implications for today’s pre-service and in-service teacher preparation, including the need for curricular restructuring, deeper epistemic grounding in IKS, development of reflective and experiential pedagogies, capacity-building for teacher educators, and systematic creation of pedagogical resources rooted in indigenous knowledge traditions. It also highlights the importance of institutional support and critical, research-based approaches to avoid superficial or tokenistic integration. The study concludes that strengthening teacher education through IKS-oriented perspectives can foster culturally grounded, holistic, and pedagogically robust learning environments aligned with national educational priorities and the evolving demands of the 21st century.

The paper “Role of Yoga in the Treatment of Mental Illness: A Philosophical Evaluation” explores yoga as a multidimensional therapeutic system addressing the cognitive, affective, physiological, and existential dimensions of mental illness. Moving beyond its popular physical connotations, yoga is examined here as an integrated discipline grounded in Indian philosophical traditions - especially the Yoga Sūtras of Patañjali - which conceive mental suffering (duḥkha) as rooted in cognitive distortion (avidyā) and emotional affliction (kleśa). Through philosophical and clinical lenses, the study evaluates how yogic practices such as āsana (posture), prāṇāyāma (breath regulation), dhyāna (meditation), and ethical self-discipline (yama-niyama) can contribute to the alleviation of disorders like depression, anxiety, trauma, and psychosomatic distress. Philosophically, yoga offers an ontological and epistemological framework in which the mind-body relationship is non-dualistic and dynamic, emphasizing the transformative potential of awareness and disciplined embodiment. This paper critically examines the mechanisms proposed for yoga’s therapeutic efficacy - attention regulation, autonomic balance, behavioural reconditioning, and meaning reconstruction - while situating them within broader discussions in philosophy of mind and psychiatry. The ethical implications of integrating yoga into clinical care are also analysed, including concerns of cultural appropriation, informed consent, and the normative aims of healing versus liberation (mokṣa). By synthesizing traditional insights and contemporary psychological models, the study argues that yoga represents not merely an alternative technique but a comprehensive philosophy of healing, harmonizing the empirical and the spiritual. Its ultimate value in mental health care lies in restoring balance, clarity, and self-awareness - foundations for both psychological well-being and moral self-realization.

This article examines Matthieu Ricard's concept of altruism and Ibn Miskawaih's Islamic ethics. The main issue discussed is how these two different philosophical traditions view altruism and whether the integration of the two can provide a more comprehensive understanding of universal moral values. The main research question is how the spiritual compassion emphasized by Ricard and the rational virtues proposed by Ibn Miskawaih can be synthesized into a whole framework of altruism. The method used is a comparative philosophical approach with the data analysis techniques applied in this study are interpretive descriptive analysis, analyzing primary suber and literature related to the discussion being studied and the ethical principles of the two thinkers to find similarities and differences. The findings of the study suggest that Ricard highlights enlightenment and universal happiness through compassion, while Ibn Miskawaih emphasizes happiness and rational virtue as the basis of moral behavior. This article introduces the concept of transcendental altruism, a synthesis that combines compassion with rational virtue, offering a holistic approach to the ethics of altruism that transcends cultural and religious boundaries. This perspective enriches the theoretical discourse on altruism while also providing practical implications for fostering moral universality in diverse societies. This study contributes to contemporary ethics by showing how cross-cultural philosophical dialogue can deepen our understanding of altruism as a fundamental value of humanity.