The scholastic tradition is often criticized for starting from abstract principles or philosophical definitions. In this way, scholastic theology is frequently contrasted with post-conciliar theology, which is developed on the basis of the Paschal event, understood as the hermeneutical criterion for the whole of theology. Karl Rahner accuses Thomas Aquinas of “isolating” the Trinity from other areas of theology, such as soteriology, anthropology, moral theology, and spirituality. He also criticizes Aquinas for separating Christology from the Trinity, arguing that in the Thomistic account of the Incarnation it is not essential that the Son becomes incarnate, since any divine Person could, in principle, have done so. Rahner contends that this doctrine weakens the connection between God’s inner Trinitarian life and the missions. Consequently, our adoption as children of God would no longer be grounded in the Son’s own sonship, and what God reveals of himself in history would not truly express who he is as the Triune God. The purpose of this article is to show that such criticisms do not accurately represent Thomistic teaching and to present the doctrine of our divine filiation within a Trinitarian Christological framework. It will first examine the relationship between the immanent Trinity and the economic Trinity, then present the Thomistic doctrine of the divine missions and processions. Finally, it will address the role of the Holy Spirit and our adoptive divine filiation, all considered from a Thomistic perspective. Alongside the Summa theologiae, particular attention will be paid to Aquinas’s biblical commentaries, where he focuses on the Trinitarian economy and its implications for salvation, drawn directly from his reading of Scripture.

Reasoning is a necessary condition of philosophy. And inertia is shown to be characterized by continuity, which is a necessary condition for reasoning in reality. There is continuity between truth and the corresponding objective things, which has always been an absence in philosophy. It is precisely because of this absence that ambiguity occurs when a reasoning process in reality reaches between being and non-being. Thereby leading to the definition for "philosophy" has been in an inconclusive dilemma. Philosophy is the reasons summed up by human beings in the processes of exploring the laws of nature and gradually cognizing truths. These reasons can involve all knowledge, according to whether they exist in reality to distinguish different domains, which can be divided into three parts: science, metaphysics and mathematics. Truth must have absoluteness and immutability, does not exist in reality, and belongs to the category of metaphysics. Therefore, in the category of metaphysics, only those contents that have continuity with the corresponding objective things in reality, have the necessary condition for belonging to philosophy. Once in this way to define what are contained in metaphysics, the definition for "philosophy" will come naturally. In the reality, everything contains two sides that are both opposite and unified. And as "background", metaphysics is also indispensable. Otherwise, it is impossible to clearly distinguish the two opposing sides and reach a consensus, thereby ignoring the continuity that exists between truth and the corresponding objective things. Therefore, the unity of opposites should be a ternary theory. The three are indispensable, cause and effect to each other, co-birth and co-annihilation.

This article discusses the philosophical foundations of early childhood education, focusing on the development of the 4C competencies – communication, collaboration, critical thinking, and creativity – as essential for preparing students to function in a world increasingly shaped by artificial intelligence. It presents a theoretical and conceptual framework, applying a methodology grounded in insights from various philosophical sub-disciplines. The research problem addresses how philosophy can provide grounding for early childhood education and support pedagogical approaches in the face of technological challenges, particularly students’ over-reliance on AI. The potential of philosophy to shape children’s attitudes is illustrated through practical applications in early education. When introduced in a playful and age-appropriate way, philosophy can both stimulate the development of 4C competences and raise students’ awareness of the need to reinforce these skills amid advancements in artificial intelligence. The study concludes that philosophy, understood as an exercise in thinking and dialogue, can play a critical role in addressing young learners’ overreliance on AI tools, which may weaken their cognitive abilities. As a method of strengthening 4C competencies, philosophy can contribute to developing rationality and a critical attitude towards technology in children, while at the same time serving as an intriguing alternative to AI systems.

The goal of this paper is to explore the diversity of Armenian antidualistic texts by authors such as Yeznik of Kołb, Yełishe, and David the Invincible. We will also examine their connections to Ancient Greek antidualistic thought, their possible philosophical foundations in Plato, Middle Platonism, and the Neopythagoreans. We are going to analyze the works of these authors—including Yeznik of Kołb’s Refutation of Heresies, Yełishe’s Interpretation of the Created, David Anakht’s Definitions of Philosophy—and investigate the origins and parallels of their argumentation.

The relevance of the research lies in the integration of philosophy, theory of educational activities, science studies and other related fields of knowledge in order to create a science of education with clearly defined boundaries of its subject matter, conceptual framework and reflected methodology in the analysis of educational problems and contradictions. The socio-philosophical reflection of the prolegomena of the educational space was carried out as part of a critical analysis of scientific articles in the scientific journal Philosophy of Education in the period from 2016 to 2020. It is presented as a summary of a number of basic ideas containing an analytical frame of the author’s discourses in the aspect of the formulation of philosophical definitions of key provisions of the ontology of the educational space. The research made it possible to fix in the author’s discourse the essence and content of education and science in the context of social existence, to identify the specifics of the theory of reflection of educational space and axiological articulation of the main social and educational values, their specifics and transformation with suggestions of solution.

Введение. В ситуации современных трансформаций в образовании как социальном институте актуально и важно сохранить его аутентичную сущность, а именно: его изначально философское ви́дение как способ человеческого бытия. Методологическая платформа - философская антропология, позволяющая раскрыть онтологическую природу образования. Специфика человека - его рефлексирующая открытость в мир, обусловливающая познавательную интенцию и сообщающая объективную возможность «прирастать» (Дж. Дьюи) миром, то есть образовывать себя из него. Цель - обосновать недопустимость процессов коммерции в образовании, если видеть его в онтологическом ракурсе, то есть как способ человеческого бытия. Обсуждение. Благодаря дару рефлексивного сознания человек находит себя в мире способом познания и, следовательно, постоянного становления-образования. Социальный институт образования и педагогика как наука создаются в помощь человеку в реализации его способа бытия в конкретном сущем (в определенном историческом периоде, культуре социальных этапов развития, национальной самобытности и пр.). Онтологическая специфика образования - это процесс постоянного образовывания человеком себя, его самообразование. Такова подлинность и человека, и образования. Философия времен Древней Греции в раскрытии человеком своей подлинности путем образования видит его счастье (эвдемония). Такое (философское) определение образования имеет резонанс в педагогике и обосновывает необходимое единение философской и педагогической антропологий. В случае указанного единства, во-первых, педагогика рассматривается в качестве гуманитарной, а не инженерной науки, во-вторых, образование как онтологический процесс становления-«роста» человека в его подлинности не может быть предметом коммерции. Заключение. Поскольку образование, имея онтологическую природу, есть еще и социальный институт, то коммерциализация может стать фактом, хотя и нарушающим его подлинность. Introduction. In the context of education modern transformations as a social institution, it is both urgent and important to preserve its authentic essence, especially: its originally philosophical vision as a way of human existence. The article`s methodological platform is philosophical anthropology, which allows us to reveal the ontological nature of education. The specificity of man lies in his reflective openness to the world, which determines his cognitive intention and provides an objective possibility for “growing” (J. Dewey) into the world, i.e., educating oneself from it. The article`s purpose is to substantiate the impossibility of commercializing education if we view it in an ontological perspective, that is, as a way of human being. Discussion. Thanks to the gift of reflexive consciousness, man finds himself in the world through knowledge and, consequently, through constant becoming-education. The social institution of education and pedagogy as a science are created to assist man in realizing his mode of being in specific existences (in a particular historical period, within cultural stages of development, national identity, etc.). Therefore, the ontological specificity of education is the process of man’s continuous self-formation, his self-education. This is the authenticity of both man and education. In revealing its authenticity through education, philosophy since ancient Greece has seen happiness (eudemonia) as central to human life. The philosophical definition of education resonates in pedagogy and justifies the necessary unity of philosophical and pedagogical anthropologies. In the case of this unity, pedagogy is viewed as a humanitarian rather than engineering science (firstly). Secondly, a person in education (self-education as their authenticity) cannot be considered as a subject of commercialization. Conclusion. Since education, having an ontological nature, is also a social institution, its commercialization becomes a fact that violates its authenticity.

This philosophical exploratory paper considers the ontology of play and toys, specifically balls, showing that play is an autotelic phenomenon that reorganizes time, space and material relations. Its objective will be to start developing a philosophical definition of ‘play’ that includes imaginative play but does not rest on the idea of imagination but instead on the materiality of playing, in order to make it coherent with more physical games. We start from the analysis of play in classical phenomenology, finding that its perspective fails on two counts: That it rests on the idea of ‘imagination’ in order to define play and on something akin to the Waltonian ‘prop’ as the archetype of toy and, relatedly, that choice does not seem to be able to account for more physical types of play. We will then try to explore games by placing the materiality of playing and the ball as a technical object at the centre of the analysis. This path will open the network of interactions that, following Latour, we can see actualized in the ludic, revealing its inherent political nature. We will conclude by recovering the Heideggerian and Finkean notions on autotelicity and the space-time articulating character of the game, but now on material grounds that allow a more comprehensive and nuanced characterization of games, toys, playing and player.

Abstract The purpose of this article is to present and evaluate some issues related to data ethics in the era of artificial intelligence (AI). First, a philosophical definition of AI is attempted following the classic portrayal of AI presented by John Searle. This sets the frame for understanding AI and its basic components, machine learning, and big data. A distinction of the basic, traditional ethical theories (deontological ethics, utilitarianism, and virtue ethics) follows to draw an ethical schema via which to assess the discussion of data ethics in this paper. Then, the basic biases that are relevant to data gathering and processing are thoroughly presented with some significant examples to enhance understanding of these issues. After explaining the biases related to data, an assessment of how these could be eliminated follows based on the simple ethical schema presented at the initial stages of the article. None of these ethical theories suffice to eliminate data biases. However, their importance lies in the fact that they can be used as ethical methodological tools to assess data bias and understand the ways in which it may hinder the presumed objectivity of AI.

Outcome-based education philosophy calls for a demonstration of learning in a real-life situation and close to real-life situations. Rubrics are commonly used as an outcome-based assessment tool in higher education institutions. Rubrics have enormous potential for the learning and development of students. The focus of educational programmes is shifting from teachers to learners and assessment to learning and development. Rubrics are versatile tools for self and peer learning and assessment, and expert assessment for learning, development, and competency certification. The quality of the rubrics plays a significant role in learning, development and assessment. The paper describes a systematic approach to preparing quality rubrics. The paper is based on a literature review and experiences of the authors. The steps discussed in this paper will guide the course teachers in preparing valid and reliable rubrics with a purpose. The rubric given in Appendix I will act as a tool for selecting appropriate rubrics to improve the quality of educational programmes.

This paper explores the transformation of Aristotle's concepts of oikos and oikonomikē into modern frameworks for addressing global sustainability challenges. Aristotle's oikonomikē integrates economic, ethical and regulatory dimensions and provides a foundation for sustainable development (SD). Through a detailed analysis of the axioms of oikonomikē — the sufficiency of natural resources, the pursuit of the good life and the necessity of ecological limits — we uncover their consistency with the principles of SD. We argue that Aristotle's vision, which emphasises ethical economic behaviour and rational needs, offers crucial insights for rethinking today's economic systems. The paper introduces the concept of a planetary oikos — a metaphor and reality shaped by modern technology and globalisation — as a home for humanity that requires harmony between material, social and ecological dimensions. It further develops the idea of planetary oikonomikē, which addresses current global challenges by emphasising ethical resource management, intergenerational equity and environmental sustainability. We explore possible pathways for the planetary economy through scenario development, including incremental reform, technological change and radical systemic change. Although planetary oikonomikē remains partly utopian, its principles serve as a guide for integrated eco-social-humanitarian development. This study emphasises the need to balance technological progress, ethical leadership and ecological responsibility. Remaining Aristotle's philosophy calls for reorienting the modern economy towards a sustainable and equitable global system.

In this qualitative study, the impact of therapeutic Viniyoga on health and healing was explored from the perspective of 14 Viniyoga therapists who were interviewed on their perceptions of how yoga therapy contributes to the health and healing of their clients. A philosophical definition of Therapeutic Viniyoga was developed. Three themes related to health and healing from the perspective of Viniyoga therapists were identified using NVivo and Interpretative Phenomenological Analysis procedures: The definition of health is unique to each person. Healing is broadly defined as change in a positive direction. Healing occurs in stages. Four case studies illustrate how yoga therapy appeared to impact the course of health and healing among the clients of the yoga therapists who were interviewed. The study suggests that Viniyoga appears to benefit the overall health of clients and contribute to the healing of a variety of physical and psychological conditions. Implications for yoga therapy as an integrative and complementary health and wellness approach using multidisciplinary collaboration are discussed.

This article analyzes the philosophical definitions and classifications of morality and gender concepts. Morality is examined as a system of principles that regulate relationships between individuals and society, while its connection with gender is also explored. Gender is analyzed not only as a biological distinction but also as a socially constructed system of roles and values. The study explores various philosophical perspectives on gender and morality, their historical development, and their significance in contemporary social theories. Additionally, discussions on gender equality, feminist movements, and Uzbekistan’s gender policy are included. KEY WORDS: Morality, Gender, Philosophy, Social Relations, Gender Roles, Gender Equality, Feminist Theory, Ethical Values, Patriarchal Society, Gender History, Social Structure, Cultural Values, Gender Policy.

ABSTRACT According to experimental philosophers, the diversity and sensitivity of intuitions have posed a severe threat to the traditional philosophical methodology, which relies extensively on intuitions triggered by thought experiments. However, defenders of traditional armchair philosophical methodology argue that experimental philosophers misunderstand the importance of intuitions for philosophy. What philosophers genuinely rely on are arguments, which provide a reliable foundation for their judgments on thought experiments. However, a recent cross-cultural experiment conducted by Wysocki (2017) indicates that arguments do not affect the judgments about Gettier cases as philosophers once expected. That poses a challenge to those philosophers who contend that judgments are based on arguments. In this paper, we expand the experimental investigation of the effect of arguments on judgments about thought experiments. We report the result of three experiments in which eleven thought experiments drawn from multiple philosophical subdisciplines were used. It turns out that arguments have significant impacts on Chinese participants’ judgments in response to most of these thought experiments. These results present new resources for defending the traditional methodology but also bring new challenges.

This article provides an rerview of the studies of the problem of wholeness in philosophy and science of the 20th – early 21st centuries. A comparative analysis of the main principles of understanding of wholeness and holistic objects in Russian and Western philosophy allows us to talk about the multidirectional interpretation of this concept, where its scientific and philosophical definitions moved towards each other, marking the formation of a new transdisciplinary research field. A comparative analysis of idealistic and materialistic interpretations of integrity in Russian and Western philosophy and science shows the dominance of a number of topics that continue to be central to the study of the problems of wholeness and holistic objects. These topics include issues of defining the properties of holistic objects, their structure, and classification. The most controversial issues remain the problems of transforming holistic objects and the methodological use of a holistic approach as an explanatory principle in the social and humanitarian sciences.

Justice and Harmony are essential concepts of classical philosophy. Number of phi losophers throughout the ages have dedicated themselves to understanding these princi ples. For Ancient Greeks concepts of justice and harmony were especially important as these were considered the fundamental basis of the cosmic order. Plato dedicated the en tire first book of The Republic to analyze the concept of justice which further on is asso ciated with the harmoniously functioning state and society. Aristotle, Stoics and Neopla tonists also paid great attention to the importance of these concepts. In this paper I analyze the Pythagorean notion of justice, which serves as a foundation for the later theories. I argue that the concept of justice had a very clear mathematical definition and was based on the concept of harmony. Music was also part of mathematical sciences, therefore har mony in music was expressed in mathematical terms. Moreover, all major Ancient Greek theories of justice follow the model. The earliest evidence of such mathematical expres sion can be found in the fragments of the Pythagorean Philolaus. The concept was a major inspiration for Plato and the Platonic Academy tradition as well as for later think ers. Mathematically constructed concepts of justice and harmony played a crucial role in building the Platonic ideal state and society. Principles of justice and harmony among social layers, genders and generations for the Greeks are clearly governed by the same mathematical proportions. This idea again links to the Pythagorean fragments of Archy tas. In this paper I show that mathematical fundamentals of concepts of justice and har mony serve as basis for social and political order. Are these concepts still of value today? Can they still be used in contemporary societies and states that often lack justice and harmony? If we answer positively, then we can still learn a lot from the Ancient Greeks and apply it today making a better world for everyone.

Abstract This article explores the implications of non-ideal theorising for the problem of evil. The critique of ideal theory – which has gained increased attention in several philosophical sub-disciplines during recent years – states that analytic philosophers tend to rely on overly idealised conditions, to the point of being completely unrealistic, in their theorising. To investigate if this charge holds merit in the philosophy of religion, I apply a non-ideal methodology to one traditional area of philosophy of religion – the problem of evil. Here, Richard Swinburne’s theodicy constitutes a sample of how the problem of evil is typically approached in mainstream philosophy of religion. Additionally, Swinburne’s Principle of Credulity will, in relation to his theodicy, be interrogated as well. Applying non-ideal theorising, I find that Swinburne’s theorisation relies on idealised cases and presupposes ideal conditions, while overlooking non-ideal realities. Turning to epistemic injustice and epistemology of ignorance, I find that Swinburne assumes ideal epistemological conditions in both inter-agent communication (testimony), and in collective cognition. After examining the implications of such idealisations, I find that Swinburne’s idealisations abstract away non-ideal factors which are relevant for his theories, concluding that Swinburne displays tendencies typical of ideal theorising.

Against the grain of Analytic philosophy’s general avoidance of the fact or phenomenon of reading, and starting out with Wittgenstein’s compact investigation into “the part the word [‘reading’] plays in our life, therewith the language-game in which we employ it”, in this essay I explore the nature of reading, and thereby initiate what is in effect a new philosophical sub-discipline: the philosophy of reading.

Herein, I characterize free will (FW) is an evolved functional capacity within the mature human mind, which provides us with numerous adaptive benefits. The FW capacity was selected for because it enables us to respond effectively to momentary contingencies, via on-the-spot deliberation. But FW also extricates us from the present moment, enabling us to generate and decide between imagined long-term futures. Based upon a compatibilist philosophical definition of FW, I present a creative process model of how the FW capacity works, the goal breakthrough model. I show that the goal breakthrough model is consistent with extant neuroscientific research on the brain networks involved in creative cognition and choice. I also show that (a) exercising one's FW is a basic psychological need, as evidenced by the fact that thwarting peoples' autonomy can be harmful, and that (b) the FW process is influenced by peoples' broad goals and narrative identities, providing a way for we conscious people to causally affect our lives and the world. Finally, I show how this framework integrates recent arguments that FW may be a uniquely human adaptation, ranging from neuroscience and cognitive to personality, social, and cultural perspectives. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

The study looks at environmental anxiety and hope from the perspective of existential philosophy, as two different forms of existential attunement. In the first part of the text, the current state of research in the field of environmental emotions and moods is sketched out. The concept of environmental anxiety is then briefly delineated, drawing on current taxonomies of environmental emotions as well as on philosophical definitions of anxiety promulgated by Kierkegaard, Heidegger, Tillich and contemporary existential phenomenologists. The existential relevance of environmental anxiety is subsequently defined with the help of an analysis of the experience of the loss of meaningfulness that accompanies environmental anxiety, and then also an analysis of the change in how the natural world reveals itself to the anxious individual. The second part of the study focuses on the mood of hope. The hope for a solution to the ecological crisis is often presented in both public discussion and in the professional literature in the form of new technologies, political will or Providence. This hope is made immediately available and without making any great demands on the hopeful individual. However, by means of Kierkegaard the study shows that this kind of hope is a kind of illusion that leaves a person in a state of inaction, and even becomes an obstacle to a more radical form of hope, one that is capable of inspiring the individual to act, for example, toward “an active solution to the ecological crisis.”

In recent years, there have been a number of philosophical publications focusing on spirituality. But even in pertinent philosophical texts it is rare to find attempts at shaping a workable definition of spirituality, despite the obvious need for a clear definition for the philosophical debate on spirituality. This paper addresses the major issues in shaping a satisfactory definition of spirituality: an understanding of spirituality as transcendence of critical reasoning, the broadness of the concept, the implications of various scholarly backgrounds and the challenge of avoiding a circular definition. It suggests a rough clustering of common approaches into ontological, ethical, and functional definitions and discusses their weaknesses. It is argued that an inclusive, metaphysically parsimonious, and stipulative definition is the best way to address typical difficulties and avoid weaknesses of common definitions. Finally, it proposes a definition based on meaning, a term that often appears in the discussion of spirituality. It is suggested that understanding meaning in the ordinary sense of the word might be a good starting point to arrive at a satisfactory definition of spirituality.