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To improve its effectiveness, today’s digital design requires ‘bounded complexity’ due to the nature of the parameters involved in modelling, creating a balance between the complexity of the design problem and the tool. In addition to parameters related to form and context, a third element emerges, ‘spatiomateriality’, reflecting the connection between objects and space in physical making, as materials respond directly to changes induced by the context. This study explores a new way of using spatiomateriality through an innovative digital-analogue interface called ‘cybermodelling’: by linking real-time environmental data to digital models, cybermodelling creates ‘live’ models that react to changing conditions, generating digitised spatiomateriality. Such computational design environments support phenomenological aspects of form and space by integrating real and virtual spheres. Article info Received: 11/09/2024; Revised: 14/10/2024; Accepted: 16/10/2024

The Thing-in-Itself has been contentious issue within Kantian philosophy. Initially, it seems like an unfortunate side-effect of Kant’s distinction between phenomena and noumena. This article deals with this issue in a different manner, attempting to re-situate the Thing-in-Itself within Kantian philosophy, albeit from an anthropological rather than a critical angle. The anthropological works of Kant fully recognize that subjectivity and lived experience, as well as a thoroughgoing cognitive gradualism are necessary to “orient ourselves in thinking”. By reading the importance of the Thing-in-Itself from the anthropological viewpoint of Otto Friedrich Bollnow and the Kyoto School philosophy of Ueda Shizuteru, I argue that in all its negativity, the Thing-in-Itself constitutes the outer expanse of thought. Connecting this exposition with contemporary thinking on actancy and ecology, and following the Romantic tradition represented by Schopenhauer and Schelling, I argue that the Thing-in-Itself can be grasped indirectly and non-conceptually. As such, it constitutes the ground of thought. This insight makes Kant’s initially problematic concept directly relevant for our current ecological predicament, through which we realize the necessity for epistemic humility and embracing the unknown or the noumenal dimension that we cannot conceptually represent.

Not all our intentions translate into actions, as our capacity to act may be influenced by a variety of mental and biochemical factors. In this article, we present a comprehensive account of how neuro-immunological processes affect our intentional abilities and our capacity to act. We do so by extending the theory of thought-shapers (TTS) through the notion of action-shapers and combining this theory with the essential embodiment thesis (EE). This thesis about the mind-body relation says that human minds are necessarily and completely embodied. Action-shapers dynamically constitute the action-space of individuals, affecting their capacity to take action or to select one course of action over another. We highlight the effects and interactions of neuro-immunological effective processes in the body to demonstrate how they shape the action-space. In this article, we consider neuro-immunological effective processes that influence the gut-brain axis, chronic stress, high levels of sugar intake, the amygdala and the effects of prolonged stress. We investigate the effects of these processes on the perception and on the capacity to form intentions and act on them. We conclude the paper by providing a concise account of action-shapers, in which we attempt to summarize the line of argumentation and provide suggestions for further research.

On the supposition that one’s ethics and politics are fundamentally dignitarian in a broadly Kantian sense—as specifically opposed to identitarian and capitalist versions of Statism, e.g., neoliberal nation-States, whether democratic or non-democratic—hence fundamentally non-coercive and non-violent, then is self-defense or the defense of innocent others, using force, ever rationally justifiable and morally permissible or obligatory? We think that the answer to this hard question is yes; correspondingly, in this essay we develop and defend a theory about the permissible use of force in a broadly Kantian dignitarian moral and political setting, including its extension to non-violent civil disobedience in the tradition of Martin Luther King, Jr; and perhaps surprisingly, we also import several key insights from Samurai and Martial Arts ethics into our theory.