This article proposes a foundational reconfiguration of the Philosophy of Information by articulating it as a Phenomenology of Information, understood in its most fundamental sense as a phenomenology of certainty and identity. Based on a theoretical framework centered on the Singularity of Informational Self-Awareness (ISA) (JAUED, 2025) and the Principle of Direct Relation (PRD), the text argues that intrinsic certainty—conceived as reflexive and non-contrastive informational identity—constitutes the ultimate condition of possibility for phenomenality, consciousness, and meaning. From this point of view, the classical Husserlian phenomenology of the internal consciousness of time (HUSSERL, 1991, 2001), although indispensable, is shown to be structurally subsumed by a more fundamental phenomenology of certainty. This article further integrates this framework into contemporary debates in the Philosophy of Information and predictive processing, reinterpreting the Principle of Free Energy (PLE) (FRISTON, 2006, 2009, 2010) as mirrored in conscious experience itself. It argues that informational certainty constitutes the irreducible core of consciousness, grounding temporality, logic, negation, and identity at higher levels. The result is a unified conception in which information is not merely a measure of uncertainty reduction, but the very structure through which reality becomes phenomenologically intelligible to itself.

ABSTRACT This article reconstructs Blaise Pascal’s critique of modernity by examining his implicit metaphysics of time. Although Pascal contributed to early modern science, he articulated a distinct view of time consciousness that resisted the secularization of historical experience. Drawing on Augustinian theology, Pascal distinguished between sacred time – ordered teleologically toward divine fulfillment – and profane time, marked by disordered human autonomy and presentist distraction. This metaphysical distinction informs his critique of 17th century French notions of progress and individual self-sufficiency, exemplified by Descartes and Montaigne. The article argues that Pascal offers a metaphysical corrective to modernity by framing human temporality as a site of both existential dislocation and eschatological hope.

The article initially presents the first conceptual formulation on protention in the On the Phenomenology of the Consciousness of Internal Time of Edmund Husserl's and later the triple meaning of protentions in his intermediate work on phenomenological temporality, the Bernau Manuscripts. It is observed in texts 1 and 2 of the aforementioned manuscript that Husserl emphasizes the importance of the empty of intention of the protentions as he testifies about the essential interweaving (Verflechtung) between the retentional and protentional intentionalities in the protoprocess (Urprozesses). In this context, as we will see, the now or protopresentation (Urpräsentation) becomes the limit point of two types of "presentified" acts, retentions and protentions.

Abstract The Seleucid era was the first to introduce continuous counting of years, a system adopted by many societies for over a millenium. Its usage gradually declined during the Middle Ages and early modern period, and today it is preserved only by a small group of Yemenite Jews for religious purposes. This article explores the preservation of this calendar within the Jewish community of Yemen, where it was referred to as the “Era of Contracts” (Minyan ha-Shetarot). It also examines how the Seleucid era’s status diminished even in Yemen, particularly in the twentieth century, when a significant portion of Yemenite Jews emigrated—primarily to Palestine and other countries—where the use of the “Era of Creation of the World” (Anno Mundi) prevailed. Drawing on hundreds of documents from the sixteenth to the twentieth centuries, this study reveals a gradual process of change over time and the sophisticated use of multiple time systems. The analysis offers a deeper understanding of the layered time consciousness of Yemenite Jews in the modern era.

ABSTRACT Paul Ricoeur distinguishes two views of time: Aristotle's cosmological time, based on objective measurement, and Augustine's psychological time, rooted in subjective experience. Ricoeur suggests narrative time mediates between them. This paper argues that clock technology functions as a narrative tool shaping both dimensions. Drawing on Ricoeur's narrative theory and Don Ihde's post-phenomenology, we examine how clock technology structures time consciousness while enhancing temporal precision. As clocks promote efficiency and instantaneity, they also heighten time anxiety and fragment lived experience. This dynamic reveals a technological dialectic: while technology bridges objective and subjective time, it also risks intensifying their divide. In a world dominated by measurable time, sustaining authentic temporal experience becomes harder. Clock technology thus plays an ambivalent role-both reconciling and disrupting our perception of time-highlighting the tension between control and alienation in technologically mediated life.

ABSTRACT The paper offers a renewed interpretation of Husserl’s approach to moods (Stimmungen), in light of the second volume of the Studien. There, Husserl defines moods as feelings that persist after their axiological source is no longer present to consciousness. But how can such an affective experience endure after it has been detached from its intentional origin? To address this issue, I first present an innovative account of Husserl’s conception of feelings as episodes: they start with the appearance of a value, which motivates the emergence of an emotion, embodied in affective sensations. This emotion then gradually loses its intentional relation to its object, which finally leads to the birth of a mood. Drawing on this approach, the second part examines three solutions to the aforementioned question. I dismiss the first two, based on background intentionality and the formal structures of time consciousness (retention, memory, sedimentation), and adopt the third, focusing on the embodied character of moods. This solution, however, brings up another challenge, related to the ability of moods to color the world despite their lack of intentionality. The third part resolves this second problem through a closer examination of the role of bodily affective sensations in value apprehension.

In the era of digital imaging, the art of photography has undergone profound changes, in which the calculation method of temporal art and symbolic space has become the key to understanding this art form. This paper analyzes the temporal form of photographic art and designs the symbolic space in photographic art, using digital photography technology based on drone remote sensing combined with collage photography technology. And through a variety of calculation methods, the time consciousness and symbolic space of the creative works are quantitatively embodied. The resolution of the photographic works obtained by scanning drone photography and surround photography is 9.448 and 9.966mm respectively, and the error in plane and height is low. The use of collage technology to express different emotions is demonstrated by the audience’s recognition score of more than 4. Digital technology embodies the time consciousness and symbolic space of photography, “storytelling”, “composition and perspective”, “light and color”, with an average increase of 16.9%, 20.36%, and 13.06% respectively. The regression results show that “image capture and processing”, “post-processing”, “high resolution and color reproduction”, “autofocus”, “Digital Signal Processing” can all contribute to the time-conscious and symbolic spatial embodiment of photographic art at the 0.001 level.

ABSTRACT This essay concerns how certain moments in works of art, and also in history, are characterised by a heightened awareness of time. To explain this, I introduce the idea of ‘intertemporality’, describing moments in art when the multiplicity of time is foregrounded. Through an intertemporal analysis of Spencer (2021), I show how time’s multiplicity is an inevitable but overlooked way of creating shared meanings. It does not necessitate the poetic difficulties of art cinema and may apply as much to the costume drama or scifi, retro or the multiverse, the thriller, the comic, the romantic or the biopic. I seek to demonstrate how intertemporality achieves this heightened consciousness of time’s multiplicity in three main ways: the aesthetic organisation of a film; its location within a wider cultural memory; and the vision of social relations it relies on. In each, contrasting temporalities are foregrounded in ways that create coherent, popularly recognisable meanings and that increase drama and emotion. After showing how an intertemporal analysis might work, I conclude by speculating what this means for our understanding of time, history and the contemporary.

In a rapidly changing and diverse world, where morality seems to deteriorate across the globe, the need for value-based learning is undeniably getting attention from officials and policy makers in educational institutions. In fact, educational institutions around the world recognize the need to revitalize values education and integration through curricular and co-curricular activities in school. It is for this reason that Southeast Asian Ministers of Education Organization (SEAMEO) has already initiated various projects that promote positive values among learners, teachers, and communities since 2013. In the Philippines, the government recognizes the important role of all educational institutions in the inculcation and development of positive values among learners, teachers and officials. In the year 2020, the Congress has formulated and enacted Republic Act No. 11476, which is known as the “GMRC and Values Education Act” to underscore the crucial role of the youth in nation-building, thus educational institutions are not only mandated to strengthen critical and creative thinking among learners, but also to inculcate and develop ethical and spiritual values. This act also mandates the Department of Education (DepEd) to teach values education from Grades 7-10 as a separate subject, while in Grades 11 and 12, values education shall be integrated in the teaching of all subjects. While cognitive competencies and skills are undoubtedly important, DepEd believed that it must be complemented by the formation of positive values and attitudes anchored on the Vision, Mission and Core Values of the department which aim for the holistic development of the learners with 21st century skills (D.O 8, s2015, sec. 6). Aside from orders and memoranda that have been issued by DepEd to strengthen the implementation of various values education and integration programs which are designed to enhance the moral and spiritual values of all learners across all levels throughout their educational experiences, several values-based programs, projects, and activities have also been initiated to promote positive values. Furthermore, DepEd is in partnership with Junior Chamber International (JCI) Philippines in the implementation of project W.A.T.C.H., which stands for We Advocate Time Consciousness and Honesty. Despite all the efforts to instill the value of Maka-Diyos, Makatao, Makakalikasan and Makabansa to all learners, challenges like bullying, gang-conflict, vandalism, teen-age pregnancy, addiction and all other misbehaviors continue to grow significantly.

This seemingly simple question, "What is hylomorphism?", is not so straightforward to answer. We shall attempt to address this question by presenting and interpreting "On The History of Hylomorphism". We shall, therefore, examine closely the link between matter and form, body and soul, primarily in Aristotle's work. We then move on to Descartes, who goes to the extreme of radically separating soul (form) from body (matter). I shall read David Charles's detailed and insightful introduction, as well as Lilli Alanen's chapter on Descartes. We shall consider Descartes' perception of a burning wax candle. Subsequently, I shall venture a glimpse into the future of the narrative. We shall examine Kant's plate circularity and geometric circles in the "Doctrine of Schematism" (resembling David Charles's Sigma-Structure) and attempt to engage with the phenomenological stance, analysing Husserl's "brown bottle of beer", where the morphē-hylē relationship undergoes a transformation in his analyses of time consciousness.

The article deals with the handwritten songbook of 1945 of the Soviet army soldier Dzmitry Makaruk, found by Belarusian folklorists in 1948 during an expedition to the Brest region. The article provides a textual profile of the document and analyzes it in the framework of the written folklore tradition of the Great Patriotic War. Created in the hospital, Makaruk’s songbook offers some insight into a distinctive genre-thematic group of songs common in the hospital subculture of Soviet soldiers.It is noted that one of the aesthetic dominants of the songbook under consideration is album poetry. Speaking about the nature of this phenomenon, the author provides information about the emergence, spread and evolution of the tradition of manuscript collections in the East Slavic region. The author also provides examples of wartime folklore’s assimilation of pre-revolutionary and Soviet cultural texts. The focus is mainly on examples of non-canonical wartime folklore, which are analyzed from a historical and anthropological perspective. The author concludes that soldier’s love lyric is influenced by the evolution of gender stereotypes and transformation of the traditional lifestyle in the public consciousness of the new time.

Research into traumatic memory has focused heavily upon re-experiencing symptoms (e.g. flashbacks). Features predominantly associated with complex trauma, such as gaps in the recollection of traumatic events, remain comparatively underexplored. In this article, I draw on the testimonies of survivors of complex trauma who participated in a survey informed by Phenomenologically Grounded Qualitative Research (Køster and Fernandez in Phenomenol Cogn Sci 22:149, 2023). I provide a phenomenological account of how survivors often experience memory blanks as inchoately disturbing, despite being unable to recount ‘missing’ events. Although challenging and equivocal, the notion of body memory offers one way of articulating this phenomenon. Specifically, I suggest that the troubling feelings accompanying perceived gaps in recollection arise alongside a form of non-conceptual body memory, which, lacking in propositional content, fails to be meaningfully contextualised. Drawing on the literature on body memory, dissociation, and Husserl’s (Collected works. Kluwer, Dordrecht, 1991 [1893–1917]) internal time consciousness, I distinguish this as dissociative body memory and describe two central, non-exhaustive, features: (1) habitual dissociation, and (2) protentive salience. What is taken to be a gap in traumatic memory is in fact only a partial gap, involving a kind of pre-reflective remembering that is not recognised as such. Dissociative body memory additionally prevents the narrative integration required for minimising these perceived gaps, leading to an ongoing sense of foreboding concerning one’s past. This has significant clinical implications, highlighting that what survivors experience as forgotten must not be disregarded. At the theoretical level, the phenomenon may be a hitherto unrecognised characteristic of complex posttraumatic stress disorder and related conditions.

This study focused on the living world of recluses loners in their 30s and tried to understand how they meant the world they experienced. To this end, four study participants were selected, and the data collected through in-depth interviews were analyzed using the hermeneutic phenomenological four-step research method proposed by van Manen(1990). In the process of analysis, it was confirmed that five essential themes and 14 revealed themes were closely connected structurally. Among the five essential themes, ‘Trying to endure pressure’ and ‘Running to live’ were the themes derived from the process of the participant’s consciousness toward the room from the outside world to home and again. On the other hand, ‘Finding an exit for escape’, ‘strengthening the capacity to return’, and ‘wandering in the maze’ were essential themes revealed in the process of their consciousness working from room to home and back to the world. Among the topics revealed, the theme that triggered the change of direction of consciousness was ‘not much time left’. This consciousness of time reflected the anxiety and concern of a reclusive loner in a household in his 30s as an existence and acted as a link between the first two essential themes and the next three essential themes. Based on these findings, the conclusion presented a discussion on the policy and practical level for reclusive loners in single-youth households.

The aim of this study is to examine the Déjà vu, that is the sensation of having previously encountered something. It is a prevalent occurrence that has captivated several authors and artists throughout history. Literature has examined this issue via many approaches and provided a diversity of assimilations for the concept of time. Both T.S. Eliot's "Burnt Norton" and Dylan Thomas's "Fern Hill" poems use this concept to illustrate the impact of Time on the human experience, as they emphasize the human consciousness in the recurring pattern of Time and how people's recollections of the past may influence their current and future circumstances. In "Burnt Norton," Eliot used the garden metaphor to express the sensation of Déjà vu. The speaker recounts his previous visit to the garden but cannot recall when and where it occurred. He has a sensation of reexperiencing a former event, which causes him to feel uneasy. The speaker is keenly aware of the perpetual progression of Time and the irrevocable nature of the past. This revelation exacerbates his uneasiness since he perceives himself incapable of evading the perpetual cycle of Time. Similarly, in "Fern Hill," Thomas depicted a childhood recollection to communicate Time's recurring and repetitive essence. The speaker recounts his recollections of summer vacation on a farm and elucidates how those reminiscences have become entwined with his current reality. He has a sensation of repeating his childhood events, and this feeling of Déjà vu evokes nostalgia and a yearning for a more uncomplicated era. Thomas proposes that our recollections of the past may elicit both solace and anguish, serving as poignant reminders of the things people have lost as well as what people will never reclaim. Both Eliot and Thomas use Déjà vu to underscore the influence of Time on the human condition. They propose that a straight progression does not characterize Time but instead follows a recurring pattern. They argue that recollecting previous events may significantly influence our current and future experiences that unfold the stream of consciousness. The topic of Déjà vu also emphasizes the constraints of human comprehension since we cannot completely grasp the intricacies of Time and the world.

Teesid: Kas meie igapäevane raamistik vaimunähtuste tähistamiseks ehk rahvapsühholoogia rakendub ajaliste piiranguteta? Või ei rakendu rahvapsühholoogia mikroskaalal (millisekunditest kuni sadade millisekunditeni). Käesolev artikkel vaeb seda küsimust ja uurib, et mis järeldub sellest vaimsete nähtuste olemuse kohta, kui rahvapsühholoogia mikroskaalal ei rakendu. Vaatluse alla tuleb eeldus, mille kohaselt vaimseid seisundeid individueeritakse rahvapsühholoogia kaudu. Toon välja mitmesuguseid võimalusi käsitada rahvapsühholoogia, mikroskaala ja mentaalse omavahelist seost. It has been claimed that familiar psychological categories do not apply at a very short time scale. The conceptual framework that collects our everyday psychological notions is called ‘folk psychology’. This paper explores the following question: is there a limited time scale in which folk psychology is applicable, and if that is the case, then what does this tell us about the nature of mental phenomena? In particular, the question concerns the applicability of folk psychology at the microscale (ranging from milliseconds up to hundreds of milliseconds). I outline several options concerning the relationship between folk psychology, the microscale and the mental. Why does this matter? First, this is important since if folk psychology applies only within certain temporal limits, this is an obstacle to developing models of micro-scale time consciousness in folk-psychological terms. Second, ‘folk psychology’ can be understood as just another name for a set of mental terms. This is not an innocent assumption. If this assumption holds, then the folk conception tacitly settles which properties are mental. We can call this assumption the ‘Principle of Folk Individuation’ (FIP): mental states are individuated only through folk psychology. If folk psychology is limited to a macroscale, and the FIP holds, then processes happening outside this scale at the millisecond range are not mental. This presumes that the mental is recognition-dependent: a property is mental only if it has a specification in mental (folk) terms; if it lacks it, there is no reason to classify it as mental. On the other hand, if folk psychology is limited to the macroscale, but there are good reasons to think that the mind is not, then this tells against the Folk Individuation Principle. Some reasons for considering certain events at the microscale as mental, albeit not part of folk psychology, could be found in research in psychology, where scientists have ascertained certain modality-dependent thresholds for distinguishing stimuli. The lowest threshold is for auditory stimuli (only a two-ms interval between stimuli suffices to detect them as separate). The ordering of stimuli requires intervals between stimuli of at least 20 ms. Are these discriminations mental? Prima facie, they must be, for these are conscious events. Therefore, they provide a counterexample to the FIP. This would lead to the position that the microscale processes are mental. At this point, someone who would like to keep the FIP might argue that considerations based on temporal thresholds do not show that the microscale events are mental but not folk-psychological. First, one could hold that these short-lived conscious experiences are neural states and that the brain has better temporal resolution than the mind/folk psychology. However, this reply might cause difficulties in giving a full picture of how neural consciousness relates to mental events. If microscale conscious events are merely neural, one is faced with the task of explaining at what point a conscious event becomes properly mental. The second option is to point out that ‘conscious experience’ is a folk-psychological term, too. Hence, considerations from temporal thresholds do not tell against the FIP. However, one may ask if the term ‘experience’ applies without problems to these discriminatory states. For instance, how can we tell that these states are perceptual experiences, not recent memories? There is another option. There is no need to construe folk psychology narrowly as a theory of beliefs, desires, memories and thoughts. In principle, folk psychology can be extended and developed: it could also include reference to events that take place at the microscale. We would need a new vocabulary to characterise those states, but this new vocabulary could still be part of an extended folk psychology—folk psychology 2.0. In this way, we could keep the FIP by updating it to state that mental states are individuated only through folk psychology 2.0 (which includes folk psychology and more). Then, one could say that although folk psychology, as traditionally conceived, applies only at the macroscale, folk psychology 2.0 also spans the microscale.

South Africa and the African continent at large host a diversity of cultures that must be accommodated by business as customers, workers or associates. South Africa's recent re-acceptance into the international community has increased the potential number of cultures with which organisations have to cope. Culture affects such diverse matters as motivation, negotiation strategy, training needs and marketing approaches. It is affected mainly by religion, language, region or group, and values. These influences on culture manifest themselves in aspects such as collectivism or individualism, communication context, consciousness of time, interpersonal roles and workplace needs. In order for management and labour to accommodate various cultures in the working environment, information on the many implications of culture is essential.

This paper takes the practice of solitary confinement, as a mechanism within the arsenal of punitive techniques used by the penal system, as its main focus. The paper builds on a foundation of scholarship that shows the psychological and phenomenological effects of solitary confinement. I situate this paper as a continuation of these arguments, which proposes that the practice of forced isolation weaponizes the internal structure of time consciousness against itself. Thus, after revisiting the established scholarship on solitary confinement, I will argue that the conditions of solitary confinement deny the intersubjective constitutive capabilities of our structure of time consciousness. The paper makes the argument that the practice of solitary confinement is operationally designed to weaponize time against the inmate. Therefore, in solitary confinement, time is not something that is taken away, rather, it is intentionally leveraged for the sake of undermining its inhabitants.

Heidegger’s concept of time in Being and Time emerges in critically engaging with his predecessor’s intellectual legacy. At the same time, however, his revolutionary idea of temporalty arising from what he calls a phenomenological destruction of the history of ontology is worth further scrutiny. Therefore, the following pages concern, first of all, investigating how Heidegger critically revises Kant’s and Hegel’s idea of time to propose his ecstatic temporality, by which he declares that the meaning of being is primarily conditioned by its temporality. What he calls fundamental ontology has the task of understanding being in terms of its temporality. To clarify this task, this paper focuses on Heidegger’s perspectival shift in understanding care from existential to ontological analysis. In doing so, it critically examines the process in which care is not fundamentally grounded in the self as much as in temporality. Lastly, this paper attempts to evaluate how Heidegger interprets public consciousness of time as it makes itself available in everydayness based on notions such as “datability” and “public time.” Heidegger’s emphasis on “punctuality” is significant as it is intended to criticize the linear notion of time reflected in Hegel’s concept of time and space. This paper wishes to remain loyal to reading Being and Time, except for a few cases if necessary.

This research examines Alan Lightman’s Einstein’s Dreams through the phenomenological framework introduced in Edmund Husserl’s book “On the Phenomenology of the Consciousness of Internal Time” which focuses on temporality and intentionality. Lightman’s novel, composed of imaginative vignettes, each depicting a unique conception of time, provides a fertile ground for phenomenological analysis. Employing Husserl’s notions of lived experience and consciousness, the current study explores how Lightman’s narratives extend beyond the scientific domain to probe the subjective human experience of time. The study argues that Einstein’s Dreams not only reflects Husserl’s ideas on temporality - the flow of time as experienced by consciousness - but also embodies his concept of intentionality, the idea that consciousness is always directed towards something. Through qualitative textual analysis, this study highlights how Lightman’s portrayal of various temporal dimensions aligns with Husserl’s emphasis on the individual’s perception of time, rather than an objective measurement. By intertwining scientific imagination with phenomenological philosophy, Lightman transcends the boundaries of traditional science fiction, inviting readers to engage with the deeper existential implications of time and consciousness. This research contributes to a subtle understanding of how literature can illustrate and expand phenomenological concepts, particularly in the intersection with theoretical physics.

In 1994, Enric Miralles published From what time is this place?, a brief text where the relationship between space and time is claimed through the form of the Igualada Cemetery Park and different conditions of time are considered. The title is presumably written after the book by Kevin Lynch What time is this place?, where the human sense of time and the relationship between the innate consciousness of time and place and the objective time of the world are addressed. Related to this concept arises the notion of the chronotope—from kronos, time, and topos, place; literally timeplace, defined by Mikhail Bakhtin as the intrinsic connectedness of spatial and temporal relationships assimilated in the artistic form. Approaching Miralles’ own words, this text examines the condition of architectural form as a chronotope in the Igualada Cemetery Park and in three of his projects to analyze, firstly, the strategies used and, secondly, the consequences of the connection of space and time in the form and in space and time themselves: the spatialization of time, temporalization of space, and temporalization of time. As a result, some reflections contribute to the contemporary debate on form in architecture as a spatiotemporal discipline: a chronotopic architecture.