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India publishes approximately one hundred and twenty Library and Information Science journals. Impact Factor (IF) is considered as important criteria to assess the academic repute of a journal. It is considered as the most important criterion for determining how rich academically the journal is. As a result, it has become a practice to publish articles in journals of high impact factor oriented journals. This study identifies Annals of Library and Information Studies (ALIS), and DESIDOC Journal of Library & Information Technology (DJLIT) the two journals as India's most important Library and Information Science journals in 2019, 2020 and 2021 as per the impact factor. In the present article, we are going to discuss the two year's ups and downs of impact factor of two Library and Information Science (LIS) journals of India. A brief overview about the procedure of imparting impact factor to the journal is also presented. [ABSTRACT FROM AUTHOR]

This paper analyses the concept and significance of the fundamental phenomenon of eros in Eugen Fink’s thought. First, it makes eros explicit as a supra-individual phenomenon that makes freedom eccentric. Then it presents sexual love as a cosmic determination of existence that fuses the lovers with the impulse of renewal and perpetuation of life that runs through the whole world. Next, it exposes the religious significance of eros as an experience of the divine and the sacredness of life. Finally, it makes explicit the fundamental ethical questioning that the analysis of the cosmological meaning of eros poses to today’s society. [ABSTRACT FROM AUTHOR]

This paper explores how political ecology can advance existing understandings of China's Belt and Road Initiative (BRI) and its effects, and how the BRI can contribute to recent shifts in the study of political ecology. It argues that the idea of infrastructural overlap can sensitize discourse to the ways in which the materializations of the BRI, as a series of infrastructural megaprojects, intersect with other infrastructural formations, such as the environment and religion. By focusing on the effects of the BRI on resource-dependent communities located between the 'commons' and the 'cosmos' we can appreciate the sense of existential crisis that is triggered and exacerbated by China's world-building agenda in Southeast Asia and beyond. [ABSTRACT FROM AUTHOR]

The essay begins by recalling the words of Homer that to live is to behold the light of the sun. For it is the 'elementals' of sky, sun, and light that give all things to mortal beings, including time itself, beginning with the daily alternation between day and night. But contemporary commercial and scientific projects threaten to change all this. Whether it be through the launching of tens of thousands of communication satellites to fill the night sky or the creation of a sulfuric blanket in the atmosphere to block the sun's rays to combat global warming, what is threatened is our very relationship to the sun and to light. The essay thus argues that what is today needed is a new 'politics of light', one that would guard the clarity of the sky. Needed as well is a philosophy that attends to things beyond the human life-world, to the elementals of sun, sky, and light, but also to the invisibility at the heart of light itself. Appealing to some of the most recent scientific discoveries regarding the hyper-giganticness of the cosmos, the essay concludes that philosophy must attend to 'phenomena' whose nature is precisely to remain concealed, phenomena such as black holes, dark matter, and dark energy that are today thought to comprise an astonishing 95% of the matter and energy of the universe. Turned in this direction, the essay concludes, philosophy can perhaps reawaken the wonder that is at its very origin. [ABSTRACT FROM AUTHOR]

This article aims to analyze the Ancestral Traditional Religions in black African context, emphasizing the relationship between religion and ethnicity in the community life. That analysis has allowed to highlight the essential components of the black African universe. Black African ethnicity as a way of functional expression of different ethnic groups brings to light the cultural practices and perspectives that distinguish these groups from one another. With a method of reviewing and analyzing the literature, it is shown that the significant traits of cultural identity in traditional black Africa are regulated by the location of the subject or group that identifies itself ethnically. [ABSTRACT FROM AUTHOR]

Lucan's invocation to Nero (1.33-66) is notorious for its seemingly contradictory praise and condemnation of the emperor. While analyses of this passage often turn to Virgil's Georgics (1.24-28, 489-497, 500-515) to begin to explain this inherent paradox, Grimal (2010) has demonstrated the importance of Manilius' Astronomica as a cosmological framework for these lines which invites a more positive reading of Nero's presentation here. By examining the presence of two Manilian models in Lucan's invocation to Nero, their contributions to the Lucanian cosmos, and their consequences for our understanding of the options laid out for the emperor's heavenly future, this study argues for a more pragmatic—even hopeful—reading of Nero's apotheosis and the implications of this for Lucan's commentary on the Neronian present. [ABSTRACT FROM AUTHOR]

Field-to-susceptibility inversion in quantitative susceptibility mapping (QSM) is ill-posed and needs numerical stabilization through either regularization or oversampling by acquiring data at three or more object orientations. Calculation Of Susceptibility through Multiple Orientations Sampling (COSMOS) is an established oversampling approach and regarded as QSM gold standard. It achieves a well-conditioned inverse problem, requiring rotations by 0°, 60° and 120° in the yz -plane. However, this is impractical in vivo , where head rotations are typically restricted to a range of ±25°. Non-ideal sampling degrades the conditioning with residual streaking artifacts whose mitigation needs further regularization. Moreover, susceptibility anisotropy in white matter is not considered in the COSMOS model, which may introduce additional bias. The current work presents a thorough investigation of these effects in primate brain. Gradient-recalled echo (GRE) data of an entire fixed chimpanzee brain were acquired at 7 T (350 μm resolution, 10 orientations) including ideal COSMOS sampling and realistic rotations in vivo. Comparisons of the results included ideal COSMOS, in-vivo feasible acquisitions with 3–8 orientations and single-orientation iLSQR QSM. In-vivo feasible and optimal COSMOS yielded high-quality susceptibility maps with increased SNR resulting from averaging multiple acquisitions. COSMOS reconstructions from non-ideal rotations about a single axis required additional L2-regularization to mitigate residual streaking artifacts. In view of unconsidered anisotropy effects, added complexity of the reconstruction, and the general challenge of multi-orientation acquisitions, advantages of sub-optimal COSMOS schemes over regularized single-orientation QSM appear limited in in-vivo settings. [ABSTRACT FROM AUTHOR]

Copyright of Tropelías: Revista de Teoría de la Literatura y Literatura Comparada is the property of Prensas Universitarias de Zaragoza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Nowadays, an increasing share of photovoltaic (PV) systems makes use of module‐ or submodule‐level power electronics (PE). Furthermore, PE is used in stand‐alone devices powered by PV‐storage solutions. One way to facilitate further implementation of PE in PV applications is to integrate PE components into crystalline silicon PV cells. Herein, the COSMOS device is introduced, denoting COmbined Solar cell and metal‐oxide‐semiconductor field‐effect transistor (MOSFET). Specifically, the combined manufacturing of lateral power MOSFETs and interdigitated back contact solar cells with tunnel‐oxide passivated contacts (TOPCon) on a single wafer is reported. Many steps of the proposed process flow are used for the fabrication of both devices, enabling cost‐effective integration of the MOSFET. Both n‐type solar cells with integrated p‐channel MOSFETs (PMOS) and p‐type solar cells with integrated n‐channel MOSFETs (NMOS) are successfully manufactured. NMOS devices perform better in achieving low on‐resistance, while PMOS devices exhibit lower leakage currents. Furthermore, the study reveals integration challenges where off‐state leakage currents of the MOSFET can increase due to illumination and specific configurations of monolithic interconnections between the MOSFET and the solar cell. Nevertheless, for both n‐type and p‐type solar cells, efficiencies exceeding 20% are achieved, highlighting the potential of the proposed process for COSMOS devices. [ABSTRACT FROM AUTHOR]

Italo Calvino’s The Cosmicomics, despite its pluralistic openness to multiple critical interpretations by various theoretical and conceptual frameworks including post-humanism, science-fiction studies, postmodernism and many more, deals with the fundamental issue of the human’s physical and conceptual inseparability from Nature or the cosmos. The human’s inseparability from the non-humans (including animals, vegetation and inanimate matters) has profound ecological implications. What Calvino establishes in the mentioned text is the human’s inevitable and unconditional inclusion in Nature rather than his self-proclaimed, physical/conceptual exclusion from the same. This is vindicated by the fictional illustrations in the text in which the ‘human’ is posited as a mere member of the ecosystem, and not as its master. In this context, this article endeavours to explore and analyze the said ecological implications of the mentioned work in the light of some the established ecological theories and postulations.

This research aims to uncover, contemplate, and describe the essence of the cosmology of Sao Stone in shaping the holistic life of the indigenous community of Aman Seri. The research method employed is a qualitative approach through field research using interview techniques, guided discussions, and field observations. The findings depict the perspective of the Aman Seri indigenous community towards Sao Stone as the most fundamental and essential element, always closely intertwined with their natural existence. Their cosmological beliefs designate Sao Stone as the centre of cosmic power, serving as a guide for profound exploration and appreciation of the beauty of logos radiating within the Aman Seri cosmos. Moreover, faced with the severe destruction of the cosmic order due to the colonialism of the Portuguese and Dutch in Ambon, the survival of the Aman Seri indigenous community can be sustained through the role of Sao Stone as the cosmic centre. Sao Stone is considered a robust anchor of defense and security for the Aman Seri community.

Nos proponemos analizar la relación entre Hans Blumenberg y Hannah Arendt en torno a sus perspectivas antropológicas con el fin de complementar la visión del primero a partir de la forma particular que tiene la filósofa de conectar con el mundo práctico y político y, también, para pensar las implicaciones que la perspectiva antropológica aportada por Blumenberg tiene para la reflexión práctico-política. En ese sentido, nos centramos en dos temas: la reflexión que ambos hacen sobre la metáfora y la lectura antropológica de la empresa astronáutica. Estos tópicos serán vinculados con el desarrollo de una antropología contemporánea que, aunque asume lo imposible de lograr una definición sustancialista del ser humano, aun así plantea que la pregunta sobre nuestro propio acontecer es fundamental; en este caso, la vía de acceso a la duda antropológica será entonces la metáfora.

As private interests expand in space, what is the significance, if any, to social work? To answer this question, I present several implications of contemporary human activities in space and assess their relevance to environmental and ecological justice. Specifically, I evaluate the connection between the profession and the commercialization and exploitation of space resources, human‐generated cosmic "trash," and terrestrial challenges. I conclude that social work must "look to the stars" and help humanity navigate competing interests in a delicate space future. Nearly a quarter century ago, ecological consequences of human activity prompted social work to incorporate the natural environment into practice. In preparation for the realization of modern extraterrestrial objectives, I propose that social work expand its conceptualization of the natural environment from ecosphere to cosmos. In this uncharted context, I propose future directions and offer questions to which leaders, scholars, and practitioners might begin seeking answers. [ABSTRACT FROM AUTHOR]

Do rituals have a place in modern life? Are they ultimately pointless, or rather essential for social life? Can rituals themselves become specific places where meaning and belonging can emerge? Might they offer social skills to "make-oneself-at-home" in a world of constant homelessness and displacement? In the beginning two examples of the power and political significance of rituals are given: marathon runs in metropolitan surroundings, and the Swedish Public Health Agency's press conferences in the pandemic emergency. Departing from our being-bodily-alive in unforeseeable "weather worlds" (Ingold 2007) the article then explores how rituals in different cultural contexts are "fabricating meaning" (Rappaport 1999) with regard to alternating weather. Examples from ritualized weather in the Fijis, Puebloan culture, and Kyrgyzstan will serve as places for perceiving atmospheres of the Sacred that can inspire a new path of making oneself at home in climate change. [ABSTRACT FROM AUTHOR]

In this paper Periodic Knowledge acquisition and Replication inspired optimization algorithm, Enriched Indus River flow dynamics Optimization Algorithm, Trade union chief selection optimization, algorithm and Population based optimization, algorithm are designed to solve the Power loss Engineering problem. In Periodic Knowledge acquisition and Replication inspired optimization algorithm, Learning and adapting to the situations are more important in the human being life. Teaching and sequential learning, Solution to Contradictory Opinions, Ikigai and Kaizen, Understanding cosmos and Indus river flow watercourse flow dynamics algorithm are integrated to form the Enriched Indus River flow dynamics Optimization Algorithm. Trade union chief selection optimization is designed by imitating the elective procedure of the trade union to select the leader. Population is channelled by the examination region under the leadership of the chosen chief. In Population based optimization algorithm every optimal problem has an appetizing region which defined as Exploration region and it envisaged as a synchronize structure with a numeral of hatchets equivalent to the problem resolution parameters. Proposed Periodic Knowledge acquisition and Replication inspired optimization algorithm, Enriched Indus River flow dynamics Optimization Algorithm, Trade union chief selection optimization algorithm and Population based optimization algorithm are verified in G01-G24 benchmark functions, Six and IEEE 30, 57, 118 bus test systems. [ABSTRACT FROM AUTHOR]

The Phaethon episode emphasizes the claim to divinity and failed divinization, and so it can be read as an anti-apotheosis: there is a purification, an epitaph that mimics the titulus and the elogium of the deified characters’ statues in the Forum of Augustus, a declaration of Phaethon’s fault with the language of apotheosis, and an allusion to the constellation that he did not become. Like Caesar, Phaethon has become a stella; as in Caesar’s passage, the poet refers to his anima; like Caesar’s apotheosis, his anti-apotheosis occurs in Italian territory; in both passages, the sun ceases to appear. The contrast of the two episodes in the first and the last book, the first of which also has an echo (the Icarus episode) in the central part of the Metamorphoses, thus seems deliberately sought by the representation. Finally, while the anti-apotheosis is one further example in the first two books of the dynamics of chaos, normally triggered by a fault, the apotheosis structurally recovers the dynamics of cosmos. [ABSTRACT FROM AUTHOR]

Copyright of Revista Estudios de Filosofía is the property of Universidad de Antioquia, Instituto de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Italo Calvino's The Cosmicomics, despite its pluralistic openness to multiple critical interpretations by various theoretical and conceptual frameworks including posthumanism, science-fiction studies, postmodernism and many more, deals with the fundamental issue of the human's physical and conceptual inseparability from Nature or the cosmos. The human's inseparability from the non-humans (including animals, vegetation and inanimate matters) has profound ecological implications. What Calvino establishes in the mentioned text is the human's inevitable and unconditional inclusion in Nature rather than his self-proclaimed, physical/conceptual exclusion from the same. This is vindicated by the fictional illustrations in the text in which the 'human' is posited as a mere member of the ecosystem, and not as its master. In this context, this article endeavours to explore and analyze the said ecological implications of the mentioned work in the light of some the established ecological theories and postulations. [ABSTRACT FROM AUTHOR]

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Legal Theory / Jogelméleti Szemle / Zeitschrift für Rechtstheorie is the property of Journal of Legal Theory / Jogelmeleti Szemle / Zeitschrift fur Rechtstheorie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In modern Ukrainian literary studies, the problem of researching intermedial relations in the artistic works of the Sixtiers, in particular, Ihor Kalynets, is relevant. At the same time, there is a lack of studies devoted to the analysis of separate texts. In our opinion, the poem ‘Great-grandfather’ from the collection ‘Kupala Fire’ demonstrates a harmonious interaction of the text levels, from the level of plot to the phonetic one. Therefore, the purpose of this article is a holistic study of the poem. A structuralist approach was used to achieve the mentioned goal. The poem ‘Great-grandfather’ contains the signs of cinematography, and it is based on an external plot. The clipped image of the great-grandfather playing the violin is subtly nuanced and dynamic. The image of the violin, as an ancient sophisticated instrument symbolizing the soul of the great-grandfather, is analyzed. The examination of the dedication in the poetry (to ‘Oleg Krysa’ who is a world-famous Ukrainian violinist) gives reasons to assume that the great-grandfather was a virtuoso violinist. The images of a bow and rosin were analyzed as the attributes of a specific prayer-playing. The meaning of the violin playing is to help the nature and people to by pass the time of twilight with the minimum losses, to turn the chaos of dusk into the cosmic time of a starry night. At this point the great-grandfather becomes the centre of interaction, the final (the fifth) element which enables the transformation. During the study of the colouring of the poem, we managed to conclude that the poetry was not so much of interest because of the colours, but because of their brightness. A noticeable development of brightness to the climax point was followed by a sinusoidal downturn. The last counterpoint in the colour chart is the image of the lemkas-‘soniakhs’ (sunflowers) who are under the influence of the maestro’s playing. The soundcode confirms the expressed ideas and demonstrates I. Kalynets’ virtuoso mastery of phonics. It is concluded that the great-grandfather, who is a violinist, becomes the mediator of the cosmic processes at the moment when he loses the boundaries of his own personality and dissolves in art. The great-grandfather, turning the chaos of twilight into the Cosmos, opens up new spiritual perspectives for his fellow Lemks. It is about a mystical art that unites the day and the night, the heaven and the earth, the man and the God.

Numenius is an author who straddles the line between Middle Platonism and Neoplatonism. In this contribution, I focus on the differences between the second and the third God, which emerge from analyses of the relevant fragments. Numenius emphasizes, on several occasions, how the second God (i.e., the demiurge) has a dual nature. In this paper, I investigate the role of the demiurge in Numenius and examine in what sense the second and third God are “one.” On the one hand, Numenius seems to be stressing the unity of the second and third levels of reality, but on the other hand, he also appears to be differentiating them. The present analyses concentrate on fragments 19F, 24F, 29T and 30T (respectively 11, 16, 21, and 22 in des Places’ edition). My purpose is to demonstrate that, according to Numenius, the second and the third God are one because they both can be regarded as demiurgic. Thus, Numenius conceives a kind of “double demiurgy,” which preserves the distinction between the second and the third God, who are distinguished from an ontological point of view, but who, at the same time, share a demiurgic function. The second God is then the paradigm, whereas the third God is immanent in matter as a ruling principle of the cosmos, which is similar to the World Soul, as he operates on matter in order to make it rationally ordered.

Featured Application: This study's main application is to improve blockchain interoperability. We can find opportunities for optimization and enhancement in inter-blockchain protocols by examining the performance of inter-blockchain message transfer in Cosmos. This helps to establish more efficient and smooth communication between multiple blockchain networks, opening new possibilities for decentralized apps and cross-chain transactions. This research presents a novel method to assess inter-chain message relay time in the Cosmos blockchain network, which employs the Inter-Blockchain Communication (IBC) protocol for blockchain interoperability. While inter-chain transactions in Cosmos lag behind intra-chain transactions, this research conducts a thorough performance evaluation, emphasizing message relay time across diverse Cosmos chains. The results show a strong association between inter-chain transaction frequency and overall transaction processing speed (TPS), underscoring the inherent trade-off between scalability and compatibility in inter-chain communication protocols. A thorough understanding of inter-chain transaction performance is essential for advancing interoperability and improving cross-blockchain network designs. As a result, this research improves our understanding of Cosmos' functionality and provides insightful recommendations for boosting the effectiveness and scalability of inter-chain communication. The study also sheds light on message delivery patterns in the Cosmos ecosystem, showing that IBC message relay time has an average duration of 55.448 s and is distributed lognormally. Notably, the time between the commitment of the IBC RecvPacket transaction and the commitment of the IBC Acknowledgement transaction (R to A time) considerably impacts the effectiveness of message transmission, which causes delays in the IBC message relay process. [ABSTRACT FROM AUTHOR]

Science fiction themes include space travel, colonization in space, terraforming a planet where life is difficult, cosmic oceans and their mythologies, aliens, alien civilizations, alien invasion, future stories; travel to the future, travel to the past, other time streams, ukroni (a possible slice of history), immortals, end of the world, post-apocalyptic societies; robots, electronic brains and artificial intelligence; fourth dimension and others, parallel worlds, microscopic worlds; Mutants, clones, human-machine splits. This article aims to evaluate some of Nâzım Hikmet's poems in his Son Şiirleri in terms of science fiction themes. In these poems, the poet deals with the theme of traveling to the Moon, Mars and stars. It uses "passenger missiles" and "cosmos ships" in these space travels. It deals with the issue of whether there are intelligent beings other than humans in the cosmos. The poet deals with the subject of the destruction of the Earth after the disaster. Words such as "cosmos road", "missile porthole", "Moon", "Mary", "Sun" and "stars" used by the poet in his poems are related to space, the main subject of science fiction literature. The mentioned cosmonauts Yuri Alekseyevich Gagarin and German Stepanovich Titov also bring space to mind. Space studies are intense; It is natural that science fiction themes were reflected in the poems of the poet, who lived in the Soviet Union during the years when these works were broadcast on radio, newspapers and magazines. [ABSTRACT FROM AUTHOR]

Comparative mythological knowledge expresses that the universe was first chaos, that is, absolutized disorder, and then, based on the assumption that the cosmos, that is, order was allocated with the miracle of life, it was comprehended through modeling, classification, and explanation of origin. The mythologies that speak of the birth of the universe generally speak of chaos as unmanageable structural crises. Order and disorder can be felt not only on a macro scale but also on micro levels at every stage of life. It can be present at both the individual and social levels of life. It is striking that the cosmos, which gives form and shape to life and makes it stable and orderly, is replaced by chaos, which is disorganized, disorderly, discordant, and destroys our perception of time. We can characterize chaos, the opposite of an ordered universe, as the challenge of life against form. As equivalent equivalents of cosmos-chaos, we can show binary opposites such as self and other, day and night, light and darkness, spring and autumn, summer and winter, existence and non-existence, sea and land, good and evil, safe and unsafe, disunity and coherence. On the other hand, the works called menâkıbnâme are stories containing historical/menkabawî biographies of religious opinion leaders or historical/imaginary personalities. Although these works sometimes contain mythological elements, they contain valuable information in terms of understanding history, sociology, folk psychology and folklore. In these works, the existence of social/individual experiences of order and disorder is evident. The dervishes mentioned in the works travel from land to land in order to spread their ideas and rituals, they come across chaotic times that people face and try to find solutions for them and give meaning to life. In this sense, each of these dervishes can be considered as immortal carriers of symbolic meaning. In other words, these dervishes intervene in societies from a religious perspective to turn chaos into cosmos and harmonize life. When all these are analyzed, the sociology of the societies living in these times becomes visible in the axis of religious culture, daily life and life struggle. [ABSTRACT FROM AUTHOR]

It is a commonplace of ancient Near Eastern worldviews that temples have cosmic significance. This understanding persists and develops in the Second Temple period, with numerous texts witnessing to a widely held belief that the Jerusalem temple reflected heaven or the universe. Scholars have largely been content either to recognize a basic relationship, or to distinguish temple-in-heaven from temple-as-universe, sometimes construing the former as "apocalyptic" and the latter as "Hellenistic." Jonathan Klawans' work represents an important articulation of this distinction. This article summarizes his contribution, and critiques it on the grounds that it remains overly dichotomous and does not do full justice to the evidence. Instead, a fresh taxonomy is proposed with four key categories, each illustrated from Second Temple and biblical texts. None of these categories is discrete; rather they demarcate a spectrum or scale of ways that ancient Jewish and early Christian writers conceptualized the heaven–temple relationship. [ABSTRACT FROM AUTHOR]

The cosmos, which is supposed to have a beginning and an end, has an unprecedented design waiting to be discovered and expounded. Nothing in the cosmos happens without a reason. Everything is in a state of constantly changing and transforming. According to Buddhist doctrine, on the other hand, the cosmos represents a place existing with karmas, protected by them, shattered by their actions, and ruled by living things. The term Lokaprajñapti, which is used in Buddhism to refer to "knowledge of the world" and is the focus of this study, tells us that the cosmos did not suddenly originate by itself; instead, it consists of the sum of the interdependent occasions or relations. The interdependent occasions are known in Buddhist doctrine as "dependent origination" and form a critical basis of Buddhist metaphysics. After enlightening, Buddha aspires to help his friends, articulating that he knows the nature of dependent origination, its cause, and ways to annihilate it so that they do not wander in sa'sāra and suffer more. This article will publish four fragments of the Old Uighur Lokaprajñapti, preserved in the Berlin Turfan Collection, with a volume of 89 lines. The archive numbers of these fragments are as follows: U 5340, U 5349, U 5637 and U 6004. This article aimed to reveal the transcription, transliteration, translation into Turkish language, explanations, and index/dictionary of this fragment that has yet to be published. [ABSTRACT FROM AUTHOR]

Los astrónomos de finales del siglo diecinueve y principios del veinte estaban muy poco interesados en el universo en general, en su historia y en lo que había más allá de nuestro sistema galáctico, así como en lo que a veces se denomina cosmos termodinámico. Algunos estaban muy preocupados por la estructura de nuestro propio sistema galáctico, pero los astrónomos no desempeñaban prácticamente ningún papel en los debates de finales del siglo diecinueve sobre la naturaleza más amplia del cosmos. El universo infinito más allá de nuestro sistema estelar era un territorio que los astrónomos profesionales estaban más que contentos de dejar a los matemáticos, físicos, filósofos y algunos divulgadores. En este artículo examinaré estas actitudes y por qué y cómo cambiaron. A continuación, hablaré del descubrimiento de las galaxias, que será el tema central de la última sección del artículo Publicación original: Smith, R. W. (2015). A One Galaxy Universe, the Discovery of Galaxies and the Shift to Modern Approaches to the Cosmos. En K. Freeman, B. Elmegreen, D. Block, & M. Woolway (Eds.), Lessons from the Local Group (pp. 401-411). Cham: Springer International Publishing. https://doi.org/10.1007/978-3-319-10614-4_33

In the flamenco songs, the cosmic terminology is very abundant, even though it is not particularly varied, the astral references (to the sun, the moon, the stars, etc.) are numerous and frequent. They are not mentioned for themselves, for a scientific purpose, but are an opportunity to refer to three fields in particular. First, that of feelings: the universe is mentioned to deal with love, attachment, affection or, on the contrary, hate towards another human being. The second field is that of belief, because through this cosmic lexicon, the lyrical self moves towards the afterlife: the sky is then evoked or invoked as a privileged place of transcendence. Flamenco religiosity is "cosmic" in the sense that the uses of this lexical field reveal the mixed influences of several inspirations: Jewish, Christian, Muslim, pagan... Ultimately, however, the sidereal terminology brings us back to the earth, insofar as it shows the relevance of fatality and fatalism in this Gypsy-Andalusian repertoire. Is it not the case that celestial references serve less to project oneself into infinity than to express, implicitly, a tragic human reality? Cathartically, the singing self, in the grip of everyday troubles, complains to the stars of his inevitable fate.

We are living in an era in which the world is being turned into an object to be exploited and nature into a storehouse. From environmental pollution and deforestation to toxic waste and the depletion of resources, the Earth is in trouble and we need to act. To address this environmental crisis, I propose to recover early Confucian philosophy because it can be used to develop a more desirable way of interacting with the environment. Confucian philosophy conceives a kind of humanism that promotes a harmonious relationship between people and nature. Thus, this article attempts to describe a distinctive attitude towards nature and the role of humans that we can find in early Confucianism as a way of rethinking our current ecological concerns.

This paper offers a new reading of Heraclitus fragment B90 (Diels-Kranz). It argues that we can enrich our understanding of the fragment by reading it, not as a primitive analogy, but as a skillful simile grounded both in the poetic tradition and in the cultural context that would have conditioned its significance for Heraclitus and his audience. Read in this way, B90's evocation of a cosmos whose common measure parallels the common measure of the polis' marketplace is not simply a source of cosmological doctrine. It is also an epistemic challenge that threatens to undermine the very possibility of cosmology. [ABSTRACT FROM AUTHOR]

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Numinous experience--as the felt sense of the sacred--evokes feelings of allone unity, communality, humility, and healing. Its schematization in the absolutes of traditional religion can also be seen as all-encompassing symbolic unifications of an otherwise fragmented human life-world--as more analytically depicted in the life-world phenomenologies of Husserl and Heidegger. In both feeling and concept the numinous would be the semantic amplification of the more concrete organism-surround nonduality of non symbolic organisms--as reflected in a primary consciousness shared across Uexkuell's sentient animal umwelten and Gibson's "envelopes of flow." H usserl's phenomenology of passive synthesis and James on pure experience can be understood as intuiting the implicit forms underlying such a primary transspecies consciousness, as both differentiated into these concrete lifeworlds, to the level of the inferably sentient protozoa, and abstractly amplified as the human numinous. The latter, with its original social template in an ethically responsible shamanism, becomes similarly responsible in the contemporary context of a human caused global climate crisis for the care and conservation of that Spirit it both develops as such and accurately intuits as a universal is-like shared with all sentient beings. [ABSTRACT FROM AUTHOR]

This article presents the results of a study of both Western and Far Eastern narratives of philosophical cosmology. The task of the study was to analyse the essential characteristics of philosophical cosmology in both Western and Far Eastern paradigms. This was made possible by clarifying the distinction between astronomy and cosmology, on the one hand, and philosophy and philosophical cosmology, on the other. The Greek word "κόσμος" is both etymologically and semantically different from the concept of "space." If space has only one characteristic, it is an extension, and then the cosmos, being a phenomenon that is not static but dynamic, has internal forces and a movement towards selforganisation and harmonisation. A person does not live in space, but in the world; such is the point of view of philosophical cosmology, which means that different cultures may have their own cosmology, which will need to be different. It is in this difference of philosophical cosmologies that the richness of philosophy is seen; by studying other cosmological worldviews, one can better understand one's own. Scholars, including Weimin Sun, Robert Cummings Neville, and others, agree on the need to intensify interest in Chinese cosmology and its basic concepts. One such concept is Zhonghua. Modern Chinese philosophy is a combination of Marxist philosophy, traditional Chinese philosophy, and Western philosophy. One of the tasks of a modern researcher in China is to find possible points of contact, and common features in order to demonstrate the possible well-functioning cooperation of these currents. In addition, common features are found primarily in cosmology. [ABSTRACT FROM AUTHOR]

The biblical book of Job contains more extensive discussion of the cosmos and God's role in it than any other book in the Bible with the possible exception of Psalms. The main issue of the book is God's justice towards the sorely tried protagonist, Job. The major distinction between the book of Job and the thinking of the general ancient Near Eastern culture is the role of God's justice and wisdom in the operations of the cosmos. This paper will focus on the key passages about the cosmos in Job in order to define the specific message of the book concerning the relations of God and men to the world, and determine how the book of Job views a control of the world in the overall context of the book. First, we will consider the context and structure of the book. Then the passages about the cosmos and creation themselves will be summarized in an attempt to determine what they are communicating, especially in regard to God's control of the world. Finally, we will draw conclusions about the overall role that biblical creation imagery plays in the drama of Job. [ABSTRACT FROM AUTHOR]

In our article, we will focus on an analysis of the relationship between man and the cosmos, set against the backdrop of ancient Greek ideas about the origin of the world. On the one hand, we will deal with the images of the creation of the world provided in Greek mythology and the religious tradition associated with it (in particular Hesiod); on the other hand, we will approach the anthropomorphic elements within the framework of philosophical cosmogonies (Plato's dialogue, the Timaeus). Our aim is to show that Greek philosophical thought was never able to fully relinquish this anthropomorphism but nonetheless it did move away from a purely mythological tradition (as found in Hesiod and the pre-Socratics) and, in some measure towards a more scientific interpretation of the cosmos (as found in Plato). [ABSTRACT FROM AUTHOR]

This article presents the results of a study of both Western and Far Eastern narratives of philosophical cosmology. The task of the study was to analyse the essential characteristics of philosophical cosmology in both Western and Far Eastern paradigms. This was made possible by clarifying the distinction between astronomy and cosmology, on the one hand, and philosophy and philosophical cosmology, on the other. The Greek word “??sµ??” is both etymologically and semantically different from the concept of “space.” If space has only one characteristic, it is an extension, and then the cosmos, being a phenomenon that is not static but dynamic, has internal forces and a movement towards selforganisation and harmonisation. A person does not live in space, but in the world; such is the point of view of philosophical cosmology, which means that different cultures may have their own cosmology, which will need to be different. It is in this difference of philosophical cosmologies that the richness of philosophy is seen; by studying other cosmological worldviews, one can better understand one’s own. Scholars, including Weimin Sun, Robert Cummings Neville, and others, agree on the need to intensify interest in Chinese cosmology and its basic concepts. One such concept is Zhonghua. Modern Chinese philosophy is a combination of Marxist philosophy, traditional Chinese philosophy, and Western philosophy. One of the tasks of a modern researcher in China is to find possible points of contact, and common features in order to demonstrate the possible well-functioning cooperation of these currents. In addition, common features are found primarily in cosmology.

Introduction. The article considers the theme of chaos, traditional for philosophy, in the perspective of materiality and spatiality, associated with manifestations of WEB 2.0: the stages of development of the global Web, where interactive content and content from the network users themselves prevail. Theoretical analysis. Here, an attempt is made to comprehend the question of chaos, using methods and models adequate for the digital sphere, as well as thematizing the concept of cyberchaos in order to answer the question of its relevance for modern Internet research. Understanding Internet subject, cyberchaos and the Internet as a chaotic system at the stage of WEB 2.0, where disorder and over-intensity of content predominate, shows it to be both a creative beginning and a method of catastrophic influence on the world, emerging from digital, but at the same time available for control and suppression. Conclusion. The current consideration makes it possible to take into account the scale of Deleuzian nomadology in the WEB 2.0 space. Its result is a series of proposals for the conceptualization of chaos and segments of modern life that relate to the Internet and WEB 2.0: social network subjectivity, information chaos and instant messengers as a driver of chaotic socio-political research.