Practical training in electrocardiogram (ECG) interpretation remains uneven, particularly in resource-limited settings, despite the central role of ECGs in cardiovascular diagnosis. This work evaluates whether an ECG-focused digital twin that integrates interactive simulation and deep learning guidance can achieve educationally valid realism, improve recognition of patterns and abnormalities through interactivity, and enhance accuracy and learner motivation via predictive feedback. We present ECGTwinMentor, a cross-platform system that synthesizes parameterized ECG waveforms, enables fine-grained control of physiologic variables, and delivers immediate predictive feedback for formative assessment. The diagnostic model supports low-latency inference on modest hardware. Validation with healthcare experts and medical students showed positive evaluations for realism, usability, and integration potential. Experts reported average ratings between 3.5 and 4.5 out of 5, while students rated usability between 4.6 and 4.8 and motivation and realism at 5.0, with most items scoring at least 4. These findings support the conclusion that an interactive, predictive digital twin can narrow the gap between theory and practice in ECG interpretation, offering an accessible, scalable, and reproducible approach to ECG education.

ABSTRACT This article shares the experiences of two consecutive fourth-year design studios in 2024–2025. The theoretical framework of the experimental educational initiative is grounded in Gadamer’s hermeneutic philosophy. The main objectives have been: a. to overcome dichotomous modes of thought, b. To provide a critical understanding of social/physical dynamics in urban environments; c. to provide pedagogical benefits aligning with contemporary attempts. The applied methods have been: a. structuring the design studios in ad-desk and in-situ study phases while prompting students to repeat group/individual interpretations; b. assigning design areas in urban environments encompassing real-world problems; introducing the collective space phenomenon, engaging students to select/formulate individual design locations/programs; c. cultivating the participatory learning. Main findings are: a. In-situ/ad-desk studies in collaboration help bridge dichotomies of contemplation/action, cognition/intuition, analysis/design, and top-down/bottom-up planning; b. The exploration of urban environments that underlie social/physical challenges enables discoveries of hidden dimensions and engages students in selecting/formulating individual design sites/programs; c. Participatory learning provides a simultaneous experience of critical thinking/emotions, joy, and responsibility, and self-confidence/empathy. Ended up with collective spaces, the educational process prepared students for real-world challenges. Highlighting architects’ broad service scope, it revealed that architectural design surpasses the organization of predefined programs on designated sites.

Caring forms the philosophical and moral foundation of nursing, yet nursing education often reproduces the epistemic exclusion it professes to resist. Writing as a nursing educator and disability justice advocate, I employ philosophical hermeneutics and critical analysis to interpret nursing education through the intersecting frameworks of Noddings' ethics of care, critical disability theory, and Fricker's account of epistemic injustice. I argue that the faculty-student relationship functions as a moral microcosm in which nursing's ethical identity is either enacted or fractured, and that for students with learning disabilities, authentic caring requires a fundamental reorientation from benevolent provision to relational reciprocity. Through analysis of the hidden curriculum as a site of moral withdrawal, I develop the distinction between 'caring for' and 'caring with', proposing co-agency as the relational and institutional expression of genuine caring pedagogy. I further examine how bureaucratic structures and the feminized distribution of moral labour constrain relational care, and argue that structural reform is a moral necessity rather than a procedural adjustment. The paper concludes by integrating care and justice as mutually constitutive: justice is the structural expression of care, and care is the relational practice through which justice is enacted in everyday educational life. Caring pedagogy is not preparatory to ethical nursing practice; it is one of its earliest expressions.

ABSTRACT This article argues that the proliferation of goals in competition law—from efficiency and consumer welfare to inclusion, transformation and sustainability—cannot be coherently pursued without a guiding normative framework. Using South Africa as a case study, it shows how ambitious statutory objectives, left without such a framework, have produced fragmented jurisprudence: Some decisions retreat to economic orthodoxy, others invoke public interest without principled integration. Drawing on Ronald Dworkin's theory of constructive interpretation, it contends that competition law, like all law, must be interpreted in its best moral light, situated within the constitutional order that gives it purpose. Without this normative anchor, expanded mandates risk incoherence as global regimes seek to move beyond the narrow confines of consumer welfare.

The relevance of the study. In contemporary Ukrainian cinema, the traditional opposition between good and evil is increasingly destabilized. Under the conditions of war, postcolonial experience, and social rupture, evil is no longer framed as a clearly defined external antagonist. Instead, it appears as an ambivalent presence embedded in subjectivity, ethical hesitation, and affective states. This shift requires a conceptual framework capable of accounting for moral uncertainty and ethical complexity within cinematic narratives. The purpose of the study. The article aims to conceptualize the ambivalence of evil as an ethical and aesthetic strategy in contemporary Ukrainian cinema (Klondike (2022), Pamfir, (2022), Atlantis (2019), Butterfly Vision (2022), Luxembourg, Luxembourg (2022), Bad Roads (2021)) focusing on the transformation of hero and antagonist figures in films produced in the early 2020s. The methodology. The research is based on an interdisciplinary approach combining close film analysis with philosophical hermeneutics and trauma studies. Theoretical perspectives developed by H. Arendt, P. Ricoeur, S. Neiman, S. Žižek, and J. Kristeva provide the analytical lens for examining narrative structures, visual strategies, and affective dynamics. A comparative reading of selected films allows for identifying recurring ethical and aesthetic patterns. The results. The analysis reveals that evil in contemporary Ukrainian cinema operates not as a singular act or character trait, but as a complex condition shaped by trauma, moral fatigue, excessive responsibility, ethical paralysis, and inherited forms of violence. Based on these observations, the article proposes a typology of the modes of ambivalence of evil, structured around ontological, ethical, and psycho-affective dimensions. These modes demonstrate how cinematic characters inhabit zones where neither action nor inaction offers a morally unambiguous solution. The scientific novelty. The study offers a systematic typology of the ambivalence of evil in Ukrainian cinema and reframes evil as a structural element of cinematic subjectivity rather than a fixed moral category or narrative function. The practical significance. The proposed framework can contribute to further research in film studies and cultural theory, particularly in analyses of trauma, memory, and ethical representation in audiovisual art. Conclusions. Contemporary Ukrainian cinema articulates a new ethical optic in which evil emerges as an internalized, relational, and ambivalent phenomenon. This reconfiguration reflects broader cultural processes of rethinking moral agency, responsibility, and vulnerability in the context of historical and existential rupture.

ABSTRACT Across Europe, Muslims are generally portrayed as opposing homosexuality; however, recent studies have shown that the relationship between Muslims and homosexuality is more complex. In this study, we try to further understand how Islamic religiosity shapes Dutch Muslims’ (multilayered) perspectives on sexual orientation (and, connectedly, sexuality and gender identity) in the Netherlands, while taking an intersectional perspective particularly regarding people’s gender, generation, parenthood, and professional role. Applying this approach, the study endeavors to provide a nuanced and detailed understanding of how Muslims follow and/or negotiate religious interpretations, discourses, and beliefs regarding homosexuality, and which sources they draw from. Drawing on 33 in-depth interviews with Moroccan and Turkish Dutch Muslims in a racialized context, we find that (conflicting) religious interpretations, respect for one`s free choice, and Islamophobia play an important role in Muslims’ perspectives on homosexuality, in terms of both challenging and reconciling societal expectations and religious teachings.

Patients treated for esophageal cancer (EC) often experience severe and persistent late effects that impact their daily lives. While the physical consequences of treatment are well documented, less is known about how patients and their caregivers navigate rehabilitation and support needs together after treatment completion. Understanding their shared experience is critical for improving survivorship care. This study aimed to explore the experiences of patients and caregivers regarding late effects, rehabilitation, and support needs after EC treatment. A qualitative study was conducted using a phenomenological-hermeneutic approach grounded in Ricoeur's theory of interpretation. In-depth interviews were conducted with 11 patients and 10 caregivers, 13-27 months after treatment. Participants described profound physical and emotional challenges, including eating difficulties, fatigue, anxiety, and a sense of loss. Caregivers felt invisible in the healthcare system, despite being central to patients' rehabilitation. Three themes were identified: (1) Left on the platform beyond treatment, (2) The taste of loss: navigating eating in everyday life, and (3) Reclaiming control despite the influence of late effects. The findings highlight that EC survivorship is a shared and transformative process for patients and caregivers, often marked by uncertainty and insufficient follow-up support. Transitioning from hospital to home care represents a critical vulnerability. Nurses play a key role in bridging the gap between treatment and survivorship. There is a pressing need for family-centered follow-up care that includes tailored nutritional support, psychosocial guidance, and long-term symptom management.

: This paper explores the cultural complexity in the translation of Sesotho sa Leboa idioms and proverbs into English and argues that the individual components of an expression, in addition to its historical and cultural background, are of critical importance not only for discovering how the idiomatic expressions come into existence, but also for effective translation. Sesotho sa Leboa idioms and proverbs are culture-based symbols of language used to express meaning particular to the Basotho culture, and translating Sesotho sa Leboa idioms and proverbs remains a challenging activity, especially if a translator is not highly familiar with Basotho culture, because these expressions are deeply rooted in that culture. The expressions were analysed by using Geertz’s (1973) interpretive theory of cultures as theoretical framework. The findings showed that effective translation of Sesotho sa Leboa idioms and proverbs into English is made complex by the historical and linguistic differences of the source language and target language cultures. The study found that tracing the historical and cultural background of an expression produces a functional translation and that each expression has some relationship with its constituent parts. Therefore, the individual components of the expression should be considered as effective tools of discovering its historical background, which contradicts previous arguments.

The inextricable connection between knowledge and power is demonstrated by the globalisation of the Western human sciences and notions of what it means to be human. At the core of this epistemic order, structured through disciplines, lies the Western philosophical anthropology of the White genre of being human. The White genre of the human attained its incomplete triumph and unstable hegemony through material and ontological violence, including land dispossession, genocide, and the attempted/unsuccessful erasure of the cosmological cartographies of those situated on the “underside of modernity.” This article relies on African philosophical hermeneutics—in the sense of philosophising based on African culture and worldview to solve African problems—to critique the hegemony of Western humanism. The work of Sylvia Wynter on Western humanism serves as the fundamental point of departure. The focal point of this article is a comparative critical analysis of an African notion of being in the world, presented through the philo-praxis of ubuntu and Western humanism. This article postulates that, given that Africans located in the “underside of modernity” are excluded from the White genre of the human through the imposition of the “analytics of raciality” stemming from Western racist “productive reason,” they are imbued with the humanist desire to be assimilated into Western humanism. In terms of the hermeneutics of African philosophy, this article argues that the “ceremony must be found” for “disenchantment with humanism” is premised on the African cosmological and ontological cartographies, such as the philo-praxis of ubuntu.

The article is devoted to the study of a fundamental problem of jurisprudence – the correlation between judicial interpretation and judicial law-making. The relevance of the topic is driven by the necessity to rethink the role of the judge amid the transformation of the national legal system associated with its integration into the European legal space. Through the lens of the transition from the classical positivist paradigm to the doctrine of the rule of law, the role of the court in creating legal reality is explored. The necessity of a shift from a narrow understanding of the court’s role exclusively as the «mouth of the law» (la bouche de la loi) in favor of a model of an active subject of interpretation is substantiated. The thesis is elaborated that judicial interpretation serves as a mechanism for adapting the law to changing social demands. It is proven that judicial interpretation acts not only as a technical means of clarifying the content of a norm but also as an instrument for overcoming legal uncertainty. It is proposed to view this process as a dynamic «discovery» of law, ensuring the stability of the legal system while maintaining its flexibility. The article analyzes existing approaches in legal doctrine to the interpretation of the phenomenon of judicial law-making, which arises at the junction of filling legislative gaps, overcoming conflicts of laws, and resolving exceptional legal problems. Based on the analysis of scholarly approaches, potential risks of excessive judicial law-making and its impact on legal certainty are identified. The dualistic nature of the legal positions of the Supreme Court is revealed, which, despite the lack of official recognition of judicial precedent, are effectively characterized by signs of «soft normativity.» It is established that the legal positions of higher judicial instances do not merely clarify the content of the law but also supplement it, revealing and forming additional stable algorithms of law enforcement. It is argued that the boundary between interpretation and law-making should be determined by the limits of legal certainty, the principle of «judicial restraint,» and the unconditional priority of protecting human rights over the formal legislative text. The vision of judicial law-making is substantiated as an exceptional property of justice, arising when ensuring fundamental human rights and equity outweighs the requirements of the principle of separation of powers. The study was conducted using the methods of philosophical hermeneutics, systemic-structural analysis, and the comparative legal method, which allowed for the analysis of judicial interpretation as a multi-level process. The scientific novelty of the study lies in the combination of the theoretical foundations of legal hermeneutics and the analysis of the current procedural practice of higher judicial instances.

In the Mali Demographic and Health Survey (EDSM-2018), it appears that the Kayes region is one of the regions where the median age of women aged 25-49 in a union is less than 18, the legal age of entering into a union. It also emerges from the same document that child marriage has repercussions on the sexual and reproductive health of adolescents and young people with early pregnancies whose consequences relate to the after-effects of childbirth. This article, drawn from the study on child marriage, teenage pregnancies and priority sexual and reproductive health needs of adolescents and young people in the Kayes region, provides some explanatory factors for child marriage in the Kayes region. This was a descriptive and analytical cross-sectional study. The methodology used to carry it out was a mixed approach with quantitative and qualitative components enriched by a documentary review. It involved 600 individuals (adolescents aged 15-19 and young people aged 20-24) for the quantitative component and 70 people in individual interviews and focus groups for the qualitative component. The targets of this component were; agents for the promotion of women, children and the family, heads of NGOs working in the field of child rights protection, women leaders, married men and community leaders. The study was carried out over a period of 45 days between August and October 2024. The study locations were the circle of Kayes, Kéniéba and Yélimané. The results show that the most determining factor in child marriage is the early sexuality of adolescent girls. The fear of pregnancies outside marriage and respect for cultural traditions or religious interpretations are the main reasons given to justify child marriage in the three circles of the Kayes region. To combat the practice of child marriage, respondents recommend emphasizing communication for social and behavioral change based on the consequences that result from it and adapting approaches to the socio-cultural realities of the localities.

Human papillomavirus (HPV) vaccination represents a significant milestone in global public health efforts to prevent cervical cancer. Yet its implementation in some countries such as Pakistan reveals complex sociocultural and geopolitical challenges. Since the staged introduction of the HPV vaccine in Pakistan in 2025, coverage did not fully reach the targeted 9-14-year-old girls-falling short of the national goal of 90% by 2027. This commentary critically examines the intersectional barriers shaping HPV vaccine uptake in Pakistan, arguing that mistrust, stigma, and inequity are rooted in historical, gendered, religious, and geopolitical power dynamics. Applying an intersectional lens, the analysis demonstrates how vaccine resistance is influenced by moral anxieties surrounding adolescent sexuality, diverse religious interpretations, socioeconomic disparities, weak health infrastructure, and digital disinformation. Comparative insights from the United Arab Emirates and Saudi Arabia challenge assumptions that Muslim-majority contexts inherently resist HPV vaccination, highlighting instead the importance of socioculturally responsive strategies. The commentary proposes three policy implications for Pakistan: localized communication tailored to socio-cultural context, investment in social infrastructure and community engagement, and equity-sensitive monitoring frameworks. Addressing hesitancy requires recognizing community concerns as rational responses to lived experience rather than ignorance, for achieving equitable immunization and safeguarding girls' health rights in comparable settings.

The mental, neurological, and substance use disorders constitute a significant and increasing global health concern with especially dire consequences in the low- and middle-income countries. Stigma, superstitious beliefs, and religious interpretations are additional sociocultural variables that affect mental health outcomes in numerous African settings and usually lead to late diagnosis and poor access to care (Whiteford et al., 2015; Okpalauwaekwe et al., 2017). Drug abuse is one of the leading social and health problems of the youths, acting as a high-risk group due to its effects such as violence, unsafe sex, school dropouts and psychosis and mental disasters (Odejide, 2006). This paper focuses on understanding and awareness of mental health among medical students in the Department of Medicine and Surgery of the University of Abuja, Nigeria on substance use consequences. Using a structured questionnaire as a need assessment instrument, the research meets the levels of knowledge, perceptions, and socio-cultural limitations that affect help-seeking behaviors. Through the findings, evidence-based mental health education and early intervention strategies and campus-based substance use preventive programs are expected to be informed in Nigerian university settings.

This paper attempts to explore and understand the unconscious of Sylvia Plath by adopting Freud’s psychoanalytical literary criticism to analyse the poem Daddy (1965). Psychoanalytical literary criticism holds literature as a reflection of the unconscious or repressed emotions and desires of the writer. By analysing Plath’s writing this paper attempts to understand the relationship between her literature and her psyche. The paper also analyses Ted Hughes’s The Table and The Shot (1998) to further build on the understanding of Plath’s relationship with her father, Otto Plath. The analysis will essentially contribute to building a greater understanding of her work as a manifestation of her inner psyche or the unconscious. The paper's discourse reinforces the importance of psychoanalytic theory in literary interpretation and in understanding the intricacies of the human intellect.

Religion is commonly perceived as a source of moral guidance and social cohesion. However, within contemporary workplace settings, religious discourse can be strategically deployed to regulate employment relations and shape worker behaviour. This study investigates how religious discourse is employed to reproduce injustices against marginalized workers within contemporary workplace settings. Aimed at identifying discursive forms, analyzing the factors that facilitate the reproduction of injustice, and exploring its consequences, the study adopts a literature-review approach that traces news coverage, public opinion, and social-media discourse as primary data sources. The findings reveal three principal forms through which injustice is reproduced: (1) the ideologization of moral values that reframes structural problems as personal failings; (2) the sacralization of hierarchical structures that grants moral legitimacy to managerial authority; and (3) the instrumentalization of religious symbols and rituals as mechanisms of social control. Factors reinforcing these processes include conservative religious interpretations, entrenched structural power relations, the psychological internalization of religious values, and cultural norms promoting compliance. The implications comprise an erosion of workers’ critical consciousness, the reinforcement of socio-economic inequality, increased psychological and spiritual burdens, and a weakening of labor solidarity. The study concludes that religious discourse can operate as a tool for conserving the status quo rather than as a catalyst for social justice.

Abstract It is a commonplace that the legal realists argued that law is deeply indeterminate. According to this familiar account, the legal realists insisted that legal materials do not constrain judges, who are therefore free to decide cases in almost any way they want. An influential argument has been that the only way to explain this view is by showing that the legal realists presupposed a legal positivist theory of law. This essay offers a different understanding of the relationship between realism, positivism, and determinacy, challenging the commonplace interpretation of the realists as both historically false and philosophically unwarranted. I provide many examples showing that the prevailing view that the legal realists thought law was deeply indeterminate is mistaken. As part of this argument, I contend that one of the best-known realist articles has been widely misunderstood. Typically read as showing that judges are free to interpret statutes in almost any way they want, its actual message was almost the exact opposite, seeking to show how law can be determinate, despite competing theories of interpretation.

The purpose of this study is to explore ontological directing as an alternative to the classical representational paradigm and to identify its role in shaping the theatrical event as a rhizomatic and affective process. The methodology is based on philosophical hermeneutics, phenomenology, and the concept of the rhizome developed by Gilles Deleuze and Félix Guattari. The research incorporates Michel Foucault’s ideas on the discursive nature of power and Umberto Eco’s theory of the open work, which together enable a critique of representation as a form of ideological manipulation. A comparative analysis of classical and ontological paradigms of directing is employed. The scientific novelty lies in the introduction of the concept of ontological directing as a process in which meaning arises not through the transmission of an author’s idea but through the shared experiential event between performer and spectator, aimed at generating performative experience. Conclusions. In the classical paradigm, theatre functions as a system of representations subordinated to plot structure and authorial discourse. Ontological directing, by contrast, unfolds within the dimension of being, where actor and spectator co-create the event in the moment of affective exchange. It overcomes the fractal–rhizomatic inversion, restoring the theatre’s original ritual essence as a site of transformation.

The article analyzes the unique status of Text as the ontological core of the nonlinear dimensions in contemporary digital communication. The methodological focus of the research is placed on interdisciplinary projects, specifically structuralist-phenomenological, logical-analytical, culturalphilosophical, hermeneutic-ontological, and comparative approaches. The process of exploration reactualizes post-structuralism and philosophical hermeneutics as significant paradigms of the 20th century, characterized by text-centrism. The logic of the research relies on the epistemological characteristics of the concept of Text, which represents the nonlinearity of contemporary digital reality. The article substantiates this thesis through the practical application of the phenomenological method of ahistorical reconstruction. The designated model of analysis demonstrates both the classical linear status of the text (in the sense of a cognitive model for describing or corresponding to any fragment of reality) and its hypertextual, nonlinear, and therefore hyperceptive construct in contemporary digital communicative models. The aforementioned strategies recontextualize the concept of Text, expanding it to an ontological object of cognition, which implies the necessity of rethinking the status of Text between ontology, epistemology, and linguistics. The article places an emphasis on hypertext as a cognitive and communicative model, which is essentially a practical projection of the nonlinearity of contemporary thinking. It summarizes the reflexive necessity of recognizing a new perspective (in the sense of an epistemological “shift”) of human thought in digital society, manifested through a cognitive transition from a linear way of perceiving reality to a volumetric hyperceptive one. This very thesis is marked as significant for the research in the global transformation of network communication models. The article ultimately places an emphasis on the heuristic significance of the nonlinear paradigm of textuality, both in digital communication in general and in the humanities in particular.

Indonesia’s extraordinary cultural diversity presents persistent challenges in managing intercultural relations. Existing theoretical approaches to culture often oscillate between two extremes: cultural essentialism, which treats culture as fixed and immutable, and anti-essentialism, which dissolves cultural identity into fluid and contingent constructions. Both positions prove inadequate for addressing Indonesia’s dynamic intercultural reality. This article aims to demonstrate that Charles Taylor’s hermeneutical philosophy provides a robust ontological framework capable of mediating between these extremes. Employing an ontological analysis centered on the philosophical category of substance, the study examines Taylor’s key concepts, particularly humans as self-interpreting animals and the fusion of horizons. The analysis shows that Taylor’s hermeneutics allows for the recognition of cultural continuity without reification, while simultaneously affirming cultural dynamism without falling into relativism. This framework enables what the article terms critical interculturalism an approach that preserves cultural authenticity while fostering meaningful intercultural dialogue. The findings suggest that Taylor’s hermeneutical ontology offers significant theoretical contributions to intercultural studies in Indonesia and provides normative guidance for cultural policy, education, and intercultural governance in plural democratic societies.

What blocks the dialogue across cultures and traditions in education, a project long hoped for and yet unrealized? Our focus herein is the Western Enlightenment’s version of self and understanding, forged from Cartesian skepticism and its underlying ontology. This stand-alone self is antithetical to dialogue, tradition, and (self-)transformation. To affect the shift from Cartesian to Hermeneutical Consciousness, this piece first discusses Gadamer’s Philosophical Hermeneutics, specifically the less-engaged ‘negative’ quality of experience he emphasized. In the next move, we interpellate Gadamer’s account with alternative onto-hermeneutical models derived from East Asia tradition(s). The focus here is on a Zen-inspired ‘unlearning’ model, offered as a potential pedagogical archetype for cultivating Hermeneutical Consciousness. Here we engage with the work of Cheng Chung-Ying, who first opened this path, but highlight that Cheng overlooked the Madhyamika Dialectic. In this Madhyamika mode, seemingly insoluble contradictions at the level of thought come to be resolved in practice through self-transformation and harmonization with the world. Throughout this piece, we intermittently refer back to the long-standing apathy, disdain, and ‘prejudice’ Anglo-American scholars have shown toward East Asian education as a practical illustration of how Cartesian Consciousness stalls mutual learning and sidelines fields such as comparative philosophy and comparative education.