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Within a Māori cultural context, the manifestation of mauri instilled in all living things, both animate and inanimate gives life. Previous research suggests Māori can experience somatic exchanges of energy such as mauri from both other people, as well as within the natural environment. Accordingly, Mauri Hono: A Mauri Sensory Methodology provides a foundation to understanding knowledge by tuning into our senses and using mauri states to help elicit meaning about ourselves and our relationships with natural environments when immersed in those environments. In this study, four key phases of the methodology are detailed; Rongo, Mōhio, Mārama and Mātau and applied to a case study which sought to understand how Māori draw meaning from their experience of being immersed in a natural environment. Ten participants undertook a hīkoi (walk) within a national forest park of regenerating, native, bush. Findings revealed the importance of tuning into one's senses and having the time and space to interpret different experiences. Furthermore, Mauri Hono, as a Māori methodology is predicated on the belief that experiential knowledge aids in providing a more complete understanding of phenomena than theoretical knowledge alone. It further highlights that whilst knowledge can come into fruition within the timeframe of the project, there is opportunity for insights to arise afterwards, comprising various layers of knowing. [ABSTRACT FROM AUTHOR]

In his first work, Kant discusses the possibility that more than one universe exists. Starting from the principle that substances have an essential force to act outside of themselves and that they are linked only in the exercise of this force, Kant concludes that the total set of substances linked to each other forms a universe. Nevertheless, it is perfectly possible that a substance exists with-out being linked to the substances of a certain universe, not being part of it, and that it is linked to other, alien substances, forming a separate universe with these. But the possibility of multiple universes requires that there be spaces of different natures or dimensionalities, so that such universes remain disconnected and are actually different universes and not distant parts of the same universe. This is because the nature of space depends on the kind of force with which the substances interact. [ABSTRACT FROM AUTHOR]

This article reconstructs and defends Husserl's argument for the indubitability of the existence of the world as grounded in ultimate principles. Responding to criticisms about the feasibility of a Husserlian‐informed metaphysical cosmology, it offers a systematic account that explores the question of the world's existence at three distinct levels (factual‐empirical, eidetic, and transcendental), leading to a threefold characterization of the world. First, the obviousness of the world's existence serves as our point of departure. The analysis then moves from a conception of the world as (i) an ontic factum and pregiven ground of all theoretical and practical endeavors in the natural attitude, to a priori ontological considerations of (ii) the essence of "world in general." However, the insufficiency of both factual‐empirical and a priori investigations necessitates a further displacement of the analysis into the transcendental field of pure phenomena. In accordance with the fundamental principle of synthesis, the world is thus reconceived of as (iii) a phenomenological factum. In this context, the clarification of the existence of the world as both an irrational and a "rational" fact provides all the elements necessary to demonstrate the relative apodicticity and empirical indubitability of the world. This justifies our doxic certainty of the world's existence. [ABSTRACT FROM AUTHOR]

This article explores the relationship between natural history, natural philosophy, and the metaphysics of nature in the early modern period up to the mid-eighteenth century. It examines how observation and experiment gained importance among experimental philosophers, and how natural history became a foundation for natural philosophy. The article also discusses the tension between the role of metaphysical principles and empirical methodologies in the study of nature, and explores the writings of various philosophers such as Maupertuis, d'Alembert, and Kant. The collected papers in this special issue shed light on the evolving boundaries of natural history and natural philosophy, and their relationship to hermeneutics and aesthetics. [Extracted from the article]

This paper examines Jean le Rond d'Alembert's views of metaphysical cosmology and argues that these constitute an important context for Kant's critical-period response to rational cosmology. D'Alembert is commonly taken to have dismissed cosmology from the roster of the legitimate sciences, and there is indeed evidence of his scepticism towards Maupertuis' cosmology no less than towards Wolff's cosmologia generalis. I argue, however, that a broadly Leibnizian cosmological perspective underpins d'Alembert's accounts of our knowledge and of the task of the philosopher. D'Alembert's work thus anticipates and helps bring into focus Kant's own nuanced engagement with the cosmological tradition. [ABSTRACT FROM AUTHOR]

It is intuitive to think that divine transcendence is incompatible with the sacredness of nature, especially when transcendence is combined with the idea that God alone is valuable. Divine transcendence seems to demote this‐worldly values in favor of union with God in a disembodied afterlife. Divine transcendence also seems to legitimize hierarchies, including male–female and human‐nature hierarchies. Divine immanence seems a better alternative. This set of intuitions about transcendence appears regularly in the field of Religion and Ecology, sometimes as an implicit backdrop rather than an explicit position. This backdrop needs to be thematized and evaluated. For those with ecological concerns, divine transcendence and divine immanence need not be mutually exclusive. Rather, divine transcendence (understood non‐contrastively) complements divine immanence and is compatible with both animist and polytheist cosmologies. The extent of this mutual compatibility and its importance for environmental concerns has yet to be fully articulated. [ABSTRACT FROM AUTHOR]

Lion transformation, among San-Bushmen, is arguably the most dramatic and spectacular instance of animal transformation. Transformation is a central component of San curing and initiation ritual and of certain San hunting practices. Moreover, it is a recurrent theme in San mythology, art and cosmology, all of them domains of San expressive and symbolic culture that are pervaded by ontological mutability (manifested most strikingly in the therianthropes of San myth and art). Lion transformation is a phenomenon that has received much mention in the ethnographic literature on Khoisan ritual and belief, through information that is based not on first-hand but second- or third-hand ethnographic and ethno-historical information. In the paper, I describe my own eye-witness account of what San people deemed a lion transformation by a trance dancer, which I observed in my early field work among Ghanzi (Botswana) Naro and = Au//eisi San in the 1970s. This is followed by my own musings on the actuality or reality of lion transformation, from both my own perspective and from what I understand to be the indigenous perspective. In terms of the latter, lion transformation—and animal transformation in general—is a plausible proposition. Indigenous doubt and scepticism, deriving from a rarely if ever fully conclusive witnessing of such transformations, are assuaged in a number of epistemological, cosmological and phenomenological ways. These are not available to a Western cultural outsider with a Cartesian mindset, nor to a Westernized—and perhaps also Christianized—insider, whose cosmos has become "disenchanted" through historical–colonial and contemporary–acculturational influences. [ABSTRACT FROM AUTHOR]

Zhāng Zhàn lived during the Eastern Jin period. Commentary on Lièzǐ is Zhāng Zhàn’s attempt to integrate and synthesize the previous achievements in metaphysical studies, merging Confucianism and Daoism while drawing from Buddhist viewpoints. This work represents a theoretical summary of metaphysical themes. This article aims to explore Zhāng Zhàn’s concept of xūjìng (emptiness and tranquility), examining its manifestations in cosmology, ontology, and the philosophy of life. This study adopts a qualitative research approach utilizing NVivo qualitative data analysis software, electronic databases, and a thorough analysis of the textual references to xūjìng in the Commentary on Lièzǐ. Three points were discovered: firstly, Zhāng Zhàn’s concept of tàixū (supreme emptiness) in cosmology; secondly, his doctrine manifests in ontology as zhìxū (ultimate emptiness); thirdly, his doctrine manifests in the philosophy of life as xūjìng zìrán (emptiness, tranquility, and naturalness). He asserts that people should not violate the laws of nature and should spiritually transcend the mindset of dealing with everything in the real world. According to Zhāng Zhàn, only by doing so can individuals align with the Dào, surpass the mundane, and attain the state of carefree detachment. This study provides a deeper significance of Zhāng Zhàn’s concept of emptiness and tranquility from the perspectives of ontology, cosmology, and philosophy of life. According to Zhāng Zhàn, emptiness is infinite, and only by embodying non-being and making emptiness the essence can one harmonize with the Dào, achieve liberation, and attain a spiritual state of unity with the universe. [ABSTRACT FROM AUTHOR]

There has been an increasing appreciation of Manichaeans' capability for certain optimistic expressions about the created cosmos, in spite of their reputation for obsessing about the evil agents of darkness. This present study reviews some of the supporting evidence and explores possible implications for day-to-day life experience among Manichaeans. In spite of a cosmology conveying an ostensibly very dark worldview, could a Manichaean ever have enjoyed life in this world? The second part of the essay turns to implications for mythologies such as those represented among Nag Hammadi tractates and some related cosmologies. In spite of some similarities in mythology, Manichaean tradition is often distinguished from these other cosmologies as a tradition with greater potential for reconciling the role of dark forces in the cosmogony with rather ordinary social and even political life. This essay questions why the same must be denied the authors and ancient fans of cosmogonies like those among Nag Hammadi writings. [ABSTRACT FROM AUTHOR]

A premise of the Leibnizian cosmological argument from contingency says that no contingent fact can explain why there are any contingent facts at all. David Hume and Paul Edwards famously denied this premise, arguing that if every fact has an explanation in terms of further facts ad infinitum, then they all do. This is known as the Hume–Edwards Principle (HEP). In this paper, I examine the cosmological argument from contingency within a framework of metaphysical explanation or ground and defend a ground-theoretic version of HEP which says, roughly, that the plurality of contingent facts is grounded in its members. [ABSTRACT FROM AUTHOR]

The Neoplatonic notion of "emanation" implies a required progression through hierarchical stages, originating from the highest principle (the One or God) and cascading down through a series of principles. While this process is deemed necessary, it is also inherently good, even "choiceworthy", aligning with the identification of the first principle with the Good. Plotinus, a prominent Neoplatonist, emphasizes the beauty and goodness of the sensible world, governed by divine providence. This perspective, transmitted through Arabic adaptations of Plotinus, influences Islamic philosophers too. This paper delves into the thought of the Ismāʿīlī philosopher Abū Yaʿqūb al-Sijistānī (d. after. 349/971), exploring the interplay of necessity and goodness in his cosmology, with a focus on non-human animals. Sijistānī's Persian Uncovering the Veiled provides a unique perspective on animals, presenting them as both necessary unfoldings of the universal intellect and inherently good beings with intrinsic value. The paper concludes with an appendix featuring an improved edition and English translation of relevant passages. [ABSTRACT FROM AUTHOR]

In mathematics, philosophy, cosmology, and theology, the notion of infinity has generated ample debate. Much less discussion has been generated by the notion of finiteness. However, when we consider finitely supported sets, the notion of finiteness becomes more interesting and richer. We present several independent definitions of finite sets within the framework of finitely supported structures, emphasizing the differences between these definitions. [ABSTRACT FROM AUTHOR]

The field of Patristics, or early Christian and Mediaeval Studies, traditionally works along the lines of historical and literary criticism. But this method is not always useful, especially when it comes to complex objects and circumstances. No wonder the current trend of replacing it, more often than not, by interdisciplinary frameworks. The article begins accordingly by reviewing three interdisciplinary frameworks, namely, the "socio-historical method", "Deep Time", and archaeological theorist Roland Fletcher's "transitions", highlighting their suitability for a comprehensive approach to Patristic cosmology. Here, cosmology should not be taken in the narrow sense of contemporary science. It means both a way of representing reality—a worldview—and a way of inhabiting the world. The present article analyses the evolution of the early Christian and mediaeval perception of the environment and the cosmos in Greek sources, pointing to successive transitions from apprehension (cosmophobia) to a keen interest in understanding nature to the thought that holiness represents a universe-(re)making agency. It addresses relevant historical and social circumstances, but proposes that the above transitions were triggered by internal or existential factors as well, and not only external, thus complementing Fletcher's outline, which focuses upon external catalysts, such as economy and technology. [ABSTRACT FROM AUTHOR]

With regard to the assertion of the nature of the world, primitive Buddhism advocates "all phenomena that arise from causes" and opposes the existence of "God" or "Creator", who created everything in the universe, which is significantly different from monotheistic beliefs such as Brahmanism, Christianity, and Islam and is therefore often called "atheism". This paper introduces the Buddhist cosmology of Mount Sumeru and the tri-sahasra mahā-sahasra lokadhātu under the perspective of comparative religions and the first human beings who came to this world from the ābhāsvara-deva as recorded in the Buddhist scriptures and explores the question of whether Buddhism is atheistic. It is believed that the key to the debate between Chinese and Western scholars on whether Buddhism is atheistic is the difference in understanding the concept of "God". Buddhism does not deny the supernatural power of "ghosts and gods", so its essence is still theism. [ABSTRACT FROM AUTHOR]

In European-language research on Theravada Buddhism, it is sometimes noted with regret that, so far, there are few systematic studies or histories of Theravada cosmology. In addition, the accounts of Theravada cosmology that exist are largely based on only a selective reading of the tradition's earliest literature. This is particularly remarkable since monastic intellectuals in Sri Lanka and Southeast Asia have produced a considerable body of traditional cosmological thought over the last two thousand years. This article offers some suggestions and observations about how we might begin to historicize this literature about the loka. The first part assesses previous approaches to traditional cosmology and explores why it has been so neglected. The second part presents a historical outline of Theravada writings about the loka beginning with the Pāli canon and its commentaries. Finally, the article explores the development of an influential but neglected cosmological model in the Theravada tradition. [ABSTRACT FROM AUTHOR]

This study provides an analysis of the impact of Mami-Wata spirituality on an understanding of the place and fate of Christianity in Africa today. A section of the Christian population negotiates their Christian beliefs through the prism of their traditional African religious cosmology and worldviews. This new Christian African spirituality is generating waves of faith crises. While previous scholarship has investigated the crises of African Christian faith from the dominant point of view of African culture and context, from Christian-Muslim interaction, or from the influence of Western elements, there are no works that show the multidimensional impacts of Mami-Wata spirituality on Christians and their faith, identity, and theological discourses. Departing from past works, the present work investigates how rudimentary constructs of African spirituality have engaged Christianity on several fronts, from the problem of faith crisis and the engagement of the Mami-Wata deity to how some African Christians wrestle with their devotion to the Virgin Mary vis-à-vis the traditional Mami-Wata deity. This analysis also demonstrates the indispensability of the female divine in spiritual and religious discourses, and it provides a pathway to construct a theology that is both truly Christian and grounded in African realities. [End Page 157] [ABSTRACT FROM AUTHOR]

Chigozie Obioma's An Orchestra of Minorities , a novel embedded in the Igbo traditions of Odinani, is acclaimed as a literary exercise in alternative cosmology. Yet the book is also seriously engaged with Christian theology. This essay argues that the novel's account of wrongdoing, repentance, and remission, offers a careful analysis of the dynamics of Christian forgiveness, sharpened by its Igbo cosmological perspective. The tensions that it dramatizes between an honor-shame code and the demands of forgiveness, simultaneously critique the logic of retribution and problematize romantic and therapeutic models of forgiving. By dwelling on the complications of resolving offences, and opening taxing questions around political injustices, An Orchestra of Minorities pushes towards a refined moral grammar in which forgiveness is not impossible but routinely unfinished. [ABSTRACT FROM AUTHOR]

The cosmological polytope and bootstrap programs have revealed interesting connections between positive geometries, modern on-shell methods and bootstrap principles studied in the amplitudes community with the wavefunction of the Universe in toy models of FRW cosmologies. To compute these FRW correlators, one often faces integrals that are too difficult to evaluate by direct integration. Borrowing from the Feynman integral community, the method of (canonical) differential equations provides an efficient alternative for evaluating these integrals. Moreover, we further develop our geometric understanding of these integrals by describing the associated relative twisted cohomology. Leveraging recent progress in our understanding of relative twisted cohomology in the Feynman integral community, we give an algorithm to predict the basis size and simplify the computation of the differential equations satisfied by FRW correlators. [ABSTRACT FROM AUTHOR]

We discuss David Bohm's dual contributions as a physicist and thinker. First, de Grijs introduces Bohm's universe, with an emphasis on the physical quest that led Bohm to the elaboration of an original cosmology at the nexus of science and philosophy. Next, Costache takes his cue from de Grijs' explorations by highlighting the affinity between Bohm's scientific cosmology and patristic ideas that are central to the Orthodox worldview. It is our hope that this approach will stir the interest of Bohm scholars in the Orthodox worldview and also lead Orthodox theologians to nurture an appreciation for Bohm's cosmology. [ABSTRACT FROM AUTHOR]

Palestinian refugee camps have long been challenging the coloniality over their land, but also of a humanitarian government that provides standardized educational services without responding to the unique educational needs of the community. So how can Palestinian refugees decolonize their own educational process to provide their children with education that meets their needs, acknowledges their story, and responds to their unique livelihood as a displaced community? Through autoethnographic recordings and in-depth interviews conducted in Bourj Albarajenah refugee camp, I find that these complex entanglements between memory, dreams, social reality, and community, developed throughout life at camp guide the child's learning process. Refugee children learn by listening, seeing, living, doing, and being in a space of meanings, governed by conviviality. These camp cosmologies form place-based pedagogy that responds to the unique worlds of children, and therefore, should be recognized as a component for a more inclusive education in displaced communities. [ABSTRACT FROM AUTHOR]

The idea of cosmos unity is not recent. It has been proposed from various viewpoints throughout human history as the locus of life. To begin with, the African worldview of Ubuntu tells the story of life from the experience of a cosmic perspective that upholds the primacy of the community and asserts that a truly fulfilling and complete life is attainable only by those who belong to the cosmic whole. There is no 'I' without 'we'; "Because we are, I am". And, unless the "I" belongs to "we", there is no life, biological or ancestral, after death. On its part, Paul's cosmology, generally understood as proposing a two/three-tiered cosmos, has a different viewpoint when seen from a closer look. Even if he would have agreed with his religious ancestors that sin had divided reality and that diastema is to blame for the cosmos fragmentation, Paul still recounts the story of a cosmic whole. His theology of reconciliation makes that unity more evident when he suggests that through Christ, the cosmos is reconciled, and life is restored. To belong to the cosmic whole is to be reconciled with God and have eternal life. From a third perspective, today's new cosmological investigations have uncovered the unfolding story of the grand unity and complexity of the universe, which is the only locus of life known to humanity. In this universe of connectivity and entanglement, one can scientifically appreciate the absence of fragments and observe the complexified unity of all things indispensable for living. These three stories reveal that togetherness and the experience of the cosmic whole are fundamental for life and the taste of eternal life. [ABSTRACT FROM AUTHOR]

This paper investigates, in a comparative fashion, the common quest for the Dao by authors of the Xunzi and the Xici zhuan of the Book of Changes to come to terms with political and social crises in Warring States China. Since the two texts adopt both similar and divergent methodologies in their search of the Dao, this paper first examines their similarities in terms of process cosmology, epistemology, and practice of ritual, and then analyzes the divergences in their approaches to the Dao. In particular, the practice of ritual is unveiled as the marker of the Dao within the philosophical framework of both texts, albeit with differing connotations. In the final analysis, this paper discusses both the underlying pragmatic applications of the two approaches in the nuanced philosophical insights they provide into the coordination of human beings with the processes of the cosmos, and their implications in understanding what A.C. Graham calls "the disputers of the Dao". [ABSTRACT FROM AUTHOR]

This article starts from the observation that the academic treatment given by the Social Sciences of Religion to Catholicism and the Catholic Church in Brazil in the last 40 years varied from an approach that privileged politics to then highlighting cosmology and recently returning to the focus on politics. Here I seek to relate and interpret the reasons for this epistemological sequence over time, as well as the insufficiency of each of these separate approaches. The text also considers the dynamics that mark the ethos of the Catholic Church, as a unity that incorporates diversities with their divergences, disputes and consensus. Finally, it converges on the search for an alternative to this dichotomy between politics and cosmology in a formulation that tries to articulate them in what I call cosmopolitics. After a small exercise in recognizing the heuristic possibilities of my proposition, I conclude by suggesting that it is the notion of Charity that, in Brazilian Catholicism, most completely expresses the idea of cosmopolitics. [ABSTRACT FROM AUTHOR]

This article seeks to weave relationships between living, the landscape, and the original peoples, especially the Mbyá Guarani1 from Southern Brazil. We seek to relate the beings and elements that make up the landscape and are present in their narratives of origin and in the constructive forms they create to inhabit this landscape by transforming its components into architecture and places of conviviality. An ethnographic approach was used, including observations, dialogs, and journeys through the landscapes. Publications by indigenous and non-indigenous authors are interdisciplinary theoretical references that help these reflections. It is understood that the relationship between indigenous peoples and the landscape is ancestral, linked to their memories, narratives, and cosmologies. The constructive forms through which they inhabit the landscape reveal affection and a feeling of belonging and kinship with the elements that are part of it. In conclusion, it is perceived that the experienced wisdom of indigenous peoples about the landscape since time immemorial offers lessons to rethink our relationship with the planet as a whole. [ABSTRACT FROM AUTHOR]

We consider homogeneous and isotropic cosmological models in the framework of three geometrical theories of gravitation. In Einstein's general relativity, they are given in terms of the curvature of the Levi-Civita connection in torsion-free metric spacetimes; in the teleparallel equivalent of general relativity, they are given in terms of the torsion of flat metric spacetimes; and in the symmetric teleparallel equivalent of general relativity, they are given in terms of the nonmetricity of flat torsion-free spacetimes. We argue that although these three formulations seem to be different, the corresponding cosmological models are in fact equivalent and their choice is conventional. [ABSTRACT FROM AUTHOR]

Although Pentecostalism is a major stream within Christianity in Sierra Leone, the first field where Protestant missionaries were active in tropical Africa, this ecclesial development remains marginally represented in research. The Pentecostalisation of Sierra Leone points to the nation's continuous recontextualization of Christianity from its inherited missionary vestiges to meet local cultural needs. In this paper, I discuss the retreat by Pentecostal clerics to nature (forests, rivers, and mountains) from where they expect to connect with the transcendent God and receive spiritual power. To do so, I first discuss Sierra Leone's traditional conceptualization of forests, rivers, and mountains as sites for the acquisition of spiritual power. Second, I briefly survey the emergence of Pentecostalism in Sierra Leone, probing the specific uses by Pentecostals of natural spaces. Finally, I conclude with an intercultural theological assessment of Sierra Leone's emerging Pentecostal uses and interpretations of natural spaces. [ABSTRACT FROM AUTHOR]

Despite the enormous size and economic and scientific significance of the Tsangpo-Brahmaputra River, questions of where and what it was generated successive waves of dispute from the mid-eighteenth to early twentieth centuries. Geographical discovery in the eastern Himalayan borderlands neither entailed the application of fixed theories and techniques, nor resulted from consistent flows of information along established channels. Europeans instead understood the region's rivers in many different ways, influenced by sporadic deluges of data, competing forms of expertise, shifting imperatives of colonial political economy, unsettling encounters with various bodies of water, and heterogeneous Asian knowledge structures. Informants, infrastructures, and cosmologies of often-overlooked communities at imperial margins fundamentally reshaped European knowledge. Under these conditions, practitioners of spatial sciences came to thrive on the proliferation of models and objects of discovery rather than seeking definitive closure. [ABSTRACT FROM AUTHOR]

With the continuous evolution of human civilization, people have begun to pay attention to the study of deep-seated philosophical thoughts, including cosmogenesis and its philosophical connotations. This paper also makes an in-depth analysis of various related concepts, such as the universe, morality, life, etc. are related to each other, and the wisdom and values contained in them. The author explains the concept of "change" in "Zhou Yi" and discusses the cosmic generation content contained in it. Secondly, the influence of the philosophical ideas expressed in the Book of Shangshu on the formation of cosmogenic is discussed. Finally, it analyzes the "Classic of Mountains and Seas" and analyzes the cosmology and philosophical views expressed in it. After comprehensive analysis, the author believes that although the views of various schools of thought on cosmological generation in the pre-Qin period are different, there are still certain similarities. [ABSTRACT FROM AUTHOR]

Copyright of Logos: Anales del Seminario de Metafísica (1575-6866) is the property of Universidad Complutense de Madrid 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.)

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The cosmology of Xenophanes of Colophon, for which we have only fragmentary evidence, contains several aspects which remain unclear. The extant texts tend to agree that Xenophanes believed the Earth to be boundless in the downward direction. Scholars consequently usually conclude that the surface of the Earth was the only boundary dividing the Earth and the heavens in Xenophanes’ cosmology. The Earth thus either stretched endlessly downwards, whereby new heavenly bodies always moved in a straight line into infinity above its surface, or – alternatively – it filled the lower part of a spherical universe and heavenly bodies moved in arcs and regularly came into existence and perished. One can also argue, however, that we should instead understand references to the endlessness of the Earth in the sense of Earth forming the lower boundary of the entire universe, whereby the Earth itself was limited and the heavens stretched above its surface. Heavenly bodies were permanent, although meteorological in their nature, and moving above a flat Earth. Although several testimonies attribute a spherical shape of both the divinity and the totality to Xenophanes, it is much more likely that the notion of a spherical universe appeared only later in the work of Parmenides. Although Xenophanes is often linked to the Eleatic philosophers, his cosmology and concept of the Earth in fact fully belonged to the Ionian tradition. It can also be argued that many of the unclear aspects of Xenophanes’ cosmology are due to the thinker’s poetic way of expressing his thoughts, which later doxographers interpreted in different ways. [ABSTRACT FROM AUTHOR]

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I outline a Jewish response to theological problems emerging from Darwinian biology and contemporary cosmology. This response is rooted in an argument from genre, regarding the relationship between divine revelation and fiction. I then bring this Jewish response into conversation with Shoaib Ahmed Malik's Islam and Evolution. [ABSTRACT FROM AUTHOR]

Through a very careful analysis Kolopanis and collaborators identified a negative power spectrum (PS) systematic. The 21 cm cosmology community has assumed that any observational systematics would add power, as negative PS are non-physical. In addition to the mystery of their origin, negative PS systematics raise the spectre of artificially lowering upper limits on the 21 cm PS. It appears that the source of the negative PS systematics is a subtle interaction between choices in how the PS estimate is calculated and baseline-dependent systematic power. In this paper, we present a statistical model of baseline dependent systematics to explore how negative PS systematics can appear and their statistical characteristics. This leads us to recommendations on when and how to consider negative PS systematics when reporting observational 21 cm cosmology upper limits. [ABSTRACT FROM AUTHOR]

Short's assertion that Peirce lacked a cohesive philosophical system is critically examined, and the interconnectedness of Peirce's 1884–1893 "cosmology" with other aspects of his work is explored, countering Short's claims of its limited systematic relevance. Additionally, Short's claim that Peirce "expanded empiricism empirically" is scrutinized, and his interpretation of Peirce's account of perception is criticized. By contrasting Short's anti-system reading, I highlight the importance of studying Peirce's philosophy holistically. [ABSTRACT FROM AUTHOR]

The Dürr-i meknūn (The Hidden Pearl) is one of the most fascinating and enigmatic works of fifteenth-century Ottoman literature. It consists of a digest of Islamic cosmology and cosmography engaging with a wide array of subjects, beginning with the Creation and concluding with the Last Judgement. The Dürr-i meknūn has long been attributed to the mystic and scholar Ahmed Bīcān and has accordingly been dated to between 1453 and 1466. However, building on the most recent research, which shows that Ahmed Bīcān could not possibly have penned the Dürr and that the text is in fact anonymous, this article provides a critical reading and new dating of the text by focusing on the apocalyptic prophecies found in Chapter 16. Using a novel methodology that integrates contextual and historical reading, with computations of Arabic gematria, my analysis demonstrates that the Dürr was composed in 1472–73, in anticipation of the Ottoman–Akkoyunlu confrontation at the Battle of Başkent, when fears were running high that the end of Ottoman rule was at hand. [ABSTRACT FROM AUTHOR]

The paper studies some aspects of the Igbo non-philosophy, which include elements such as cosmology, myth, language, culture, belief system, folklore, and so on which, though not philosophy, can offer materials for philosophical reflection. It then goes ahead to conceptualize 'initiative-democracy' and 'covenant-based authority' as implicit in Igbo nonphilosophy. By making explicit what is implicit in Igbo non-philosophy, the author hopes to offer some grounds for answering the question of why political centralization was/is resisted in Igbo society. Initiative-democracy is a form of social structure, while covenant-based authority is an ordered or prescriptive way of securing the well-being of persons and communities. Both social engagements, as existential and dispositional attitudes, will foreground the organization of human affairs within the Igbo environment of occurrence. The Igbo are a people for whom reality is hugely encountered from the standpoint of process; hence, one thinks they are primarily inclined to abhor a centralized system of control. The method of hermeneutics is adopted in this study to reveal the philosophy hidden in the nonphilosophical corpus of some aspects of Igbo life. [ABSTRACT FROM AUTHOR]

The article focuses on the intersection of millennial conspiracism with technological and esoteric concepts, exploring the amalgamation of right-leaning conspiracy cultures and left-leaning spirituality. Topics include the complex cosmology encompassing extraterrestrial forces, ascension, algorithms, and the contentious role of algorithms in shaping a worldview blending Western esotericism and conspiratorial beliefs.

In the contemporary philosophy of mind and consciousness studies, views such as panpsychism or theories of universal consciousness, have enjoyed a recent renaissance of metaphysical speculations in Western philosophy. Its similarities with Eastern philosophical traditions went not unnoticed. However, the potential contribution that the evolutionary cosmology of the Indian poet, mystic and philosopher Sri Aurobindo can offer to these ontologies, remains largely unknown or unexplored. Here, consciousness, mind, life, matter and evolution are interpreted in an extended metaphysical framework, uniting Western and Eastern traditions inside a modern philosophical system where materialism, panpsychism, cosmopsychism and philosophical idealism are not seen as irreconcilable exclusives, but different points of view that can be reconciled in a synthesis of knowledge, as envisioned from higher states of consciousness. This integral view of reality offers a conceptual platform that can complement and incorporate current theoretical approaches in modern philosophy, where their present internal inconsistencies do not emerge, and can be suggestive for scientists as well, especially in the fields of biology and physical sciences. [ABSTRACT FROM AUTHOR]

The restitution of human remains is a process wherein diverse agencies and meanings emerge. In Argentina there has been a significant increase of these processes, as well as claims of human bodies, during the early twenty-first century, allowing the appearance of new actors, the reconfiguration of public policies, and varied academic approaches. This article deals with a seldom-studied phenomenon--resignification of the territory as a consequence of a restitution--focusing on a recent example that involved the Rankülche Nation, an Indigenous nation in central Argentina, and its relationship with the government of La Pampa province, with scientists, and with members of the local community. [ABSTRACT FROM AUTHOR]

New materialism encompasses a heterogeneous range of perspectives – which share some common themes with Indigenous beliefs and cosmologies – that collectively recognise the vibrancy and affective capabilities of matter. This novel interdisciplinary article makes an important conceptual and empirical contribution to addressing the fact that, to date, scholarship on conflict-related sexual violence (CRSV) has largely overlooked new materialism. The article is not seeking to convince readers that a new materialist framework is superior to other frameworks applied to CRSV research. The objective, rather, is to demonstrate that new materialism can further enrich how we approach and study CRSV. It explores how new materialism challenges us to think in expanded and more creative ways about two concepts that are widely emphasised in extant scholarship on CRSV – structure and agency. It also draws on interviews with victims-/survivors of CRSV in Bosnia-Herzegovina to practically illustrate the relevance of new materialism and to suggest some potential avenues for future research. The article makes clear that adding a new materialist lens to the study of CRSV is not about diminishing the importance of victims-/survivors, their experiences and narratives. It is about situating them within wider relational and affective assemblages, asking new questions and acknowledging the significance of non-human agencies. Pourquoi la matière importe: Les violences sexuelles liées aux conflits et la pertinence du néo-matérialisme [ABSTRACT FROM AUTHOR]

This article aims to present sorts of existence that are directly opposed to the politics of death and disenchantment perpetrated by coloniality and the categories of subjugation created from colonization. The devices of raciality and necropolitics are brought to the text to elucidate the systematic politics of deaths voided of meaning. In contrast, concepts such as matripotence and other keys of thought, especially Afrocentric ones, are presented as aesthetic and political responses to life that have the dimension of enchantment as a possibility of confronting the practices present in late colonialism. In this way, we understand the aesthetic dimension of African and Afro-diasporic cosmological experiences as relevant forces for the deepening and complexification of sensitive experiences, the opposite response for racisms that flatten and annihilate subjectivities. [ABSTRACT FROM AUTHOR]

In his cosmological epic Man, Ronald Duncan attempted to bridge the perceived divide between science and poetry. To do so, he had to find an aesthetically effective way to incorporate scientific data into poetry while using the form of the modernist long poem to replicate the insatiable processes of enquiry that he saw as defining science itself. Duncan's dialogic engagement with science and scientists instigated in turn the creation of a new kind of reference work, The Encyclopaedia of Ignorance, sharing and promoting the same conception of science as Man. [ABSTRACT FROM AUTHOR]

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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]

This brief article examines the features of the panentheistic cosmology of the Protestant theologian Arthur Peacock, with particular attention to the conceptualization of divine immanence in his theological system. In addition, it reveals the organic connection between the categories of "faith" and "miracle" in Protestant theology, and shows the place and role of a miracle in the theological constructions of panentheism. All main conceptualizations of the philosopher and theologian Arthur Peacock are reduced to the so-called "panentheism formula", according to which God is immanent in the universe, truly omnipresent, but his Being is not entirely reduced to natural, God is greater than nature and his Being surpasses nature. Having laid down the initial principles of his panentheistic cosmology, Peacock deductively deduces all the further key provisions of his concept, namely: the doctrine of the nature of the relationship between God and the world, the question of a miracle as a personal manifestation of the divine, etc. In the author's worldview, the world acts as an arena and an instrument for achieving God of large-scale cosmic goals. However, in the ideas about the interaction of God with the world, the theologian also singles out the symbolic aspect, the main content of which is the initiative of God to reveal his Personality and demonstrate to man his divine nature. In other words, we are talking about the relationship of God with the individual and the human community, which reflects the creative essence of God and presupposes the existence of events that reveal important religious truths. In general, it should be recognized that the theorists of panentheism, including Arthur Peacock himself, made a significant contribution to the dialogue between religion and science, which was noted by researchers. However, wishing to preserve the intellectual respectability of their conceptualizations, the ideologists of panentheism bypass or extremely carefully and extremely correctly touch on individual complex problems of theology, the features of divine immanence, incl. and the question of miracle. All cases of the relationship between God and man, including the most extraordinary and super-intense experience of interpersonal communication, can, in their opinion, be more convincingly described in ordinary terms within the framework of their model of "downward influence" on the world, mediated by the components of this world. [ABSTRACT FROM AUTHOR]