Philosophy of Mind

This study traces the notion of the internal senses in three ancient authors, namely Nemesius, Plotinus and Galen. It begins with Nemesius, and then by going backward ends with Galen. The textual evidence investigated in this study shows clearly that Galen, after acknowledging the Platonic tripartite soul, locates the various dunameis of the soul in the brain. The “localization” theory of Galen plays a crucial role in paving the way for the foundation of the internal senses, which both Plotinus and Nemesius adapted. Just as with the external senses one can locate various sense-organs in different parts of the body, viz., touch, smell, sight etc., so too with the internal senses, thanks to Galen, one is able to locate them in various organs of the body. Thus philosophers are able to explain the role of all these different (internal) senses in their account of sense-perception.

Cartesians equate all mental acts, such as sense-perceptions, affects, and desires, with conscious thought. This equation, Leibniz argues, leads Cartesians into a dilemma: either animals perceive, but then they also think; or they do not think, but they do not perceive either. To argue against the Cartesians that animals do perceive but do not think, Leibniz rejects the equation between perception and thought.
In developing the distinction between perception and thought, I argue that
Leibniz endorses the thesis that heightened and distinguished sense-perceptions are not the highest common factor between humans and animals. This perspective sheds new light on a much debated question in Leibniz scholarship: What is the relationship between consciousness, reflection, and apperception according to Leibniz’s theory of human and animal cognition?

This paper reimagines thought as an evental intensity immanent to the cosmos, unbound by human agency or Platonic forms. Drawing on the philosophies of Gilles Deleuze, Alfred North Whitehead, and Gilbert Simondon, I propose that thinking emerges as a bifurcation within a field of intensities, rather than as a computational or reductive process. The concepts of Possest and Membrana frame thought as a "throw of the dice without number"---a rhythmic, twistorial splay that traverses physical, biological, and social domains. By integrating Roger Penrose's twistor theory with rigorous mathematical grounding, I argue that reality is a non-local, genealogical flux, dissolving the dualisms of mind and matter. Human cognition becomes a mere filament in a cosmic web of evental thought.

The article examines the biological function of consciousness asso- ciated with learning, in particular with the acquisition of automatic skills. It is shown that it is necessary to distinguish consciousness in the process of learning, in the formation of conditioned reflexes, long-term memory and motivation, and in other situations. The re- lationship of the learning argument and the «hard problem of con- sciousness» is examined using the function of consciousness in the formation of conditioned reflexes as an example. It is concluded that in the case of learning, the «hard problem of consciousness» argu- ment does not work, since phenomenal consciousness here acts as exactly the condition required for the formation of a conditioned reflex. The evolutionary advantage of consciousness is discussed, due to which organisms are able to learn more easily and acquire automatic skills and long-term memory. It is also shown that the learning argument allows for a new interpretation of a number of neurobiological studies if consciousness is considered not as a re- sult of some neural processes or a causal cause, but as a factor influencing the statistics of neural processes in the brain in general.

This article presents the findings of a qualitative study conducted in Granada, Nicaragua. The study involved focus groups, individual in-depth and situational interviews, as well as observations. The research followed principles related to community-based participatory research. The data analysis was guided by a grounded theory approach. The findings confirm what advocates of human and child rights have long argued: economic disparities and gender inequalities are at the core of commercial sexual exploitation of children. The results presented in this article help clarify the complexities of the intersectionality of global and local realities -"glocalization." brought to you by CORE View metadata, citation and similar papers at core.ac.uk

The 1-D geometric model studies the structure of paradox found in states containing only self-reference for their property. The mechanism of absolute closure is the logical "not" function. Two correlated fundamental reference frames and the boundary that applies are identified. In the first framework, the discrete identification of the state's internal structure is prohibited from enumeration within its boundary. In the second, two segments share property for the same infinity but are excluded from common membership across the boundary that divides them. The geometric model is applied to analyze the role of the "not" function in linguistics, mathematics, physics, and the generic structure of emergence. Logical formalisms necessarily discount paradoxes as anomalies open to more advanced understanding, worked around by restrictions to logic or ignored as nonsensical. The 1-D geometric model takes an opposing analysis perspective, considering paradox a fundamental mechanism. The geometric proof examines two paradoxical constructions of the right triangle within the unit circle. Although the two formats are paradoxical, with the second having no rational basis, the cosine squared calculations agree. The study concludes that two paradoxical frameworks cohabit within a universal state, and the paradox mechanism is validated as the basis of the relationship between them.

This article examines the rise of populism in contemporary politics and its multifaceted effects on democratic systems and governance structures. While populism can mobilize disenfranchised voters and challenge stagnant elites, it often undermines democratic norms, weakens institutions, and polarizes societies. Drawing on global examples and scholarly research, this paper explores the ideological underpinnings, manifestations, and outcomes of populist politics in diverse contexts, including recent developments in Nepal.

An evolutionary analysis suggests that selection is unlikely to have tolerated the capacity for intentional self-killing in nonhuman animals. The potential to escape pain by suicide would have presented a recurrent and severe adaptive problem for an animal with a reproductive future to protect. If the potential for suicide arose in the evolutionary past, antisuicide mechanisms may have co-evolved, as we believe they have in adult humans. Peña-Guzmán's (2017) argument that some nonhuman animals can suicide is incomplete without an account of the defences that result in the vast majority opting not to.

It is shown that Schrödinger’s equation may be derived from three postulates. The first is a kind of statistical metamorphosis of classical mechanics, a set of two relations which are obtained from the canonical equations of particle mechanics by replacing all observables by statistical averages. The second is a local conservation law of probability. The third is energy conservation in the mean. The fact that Schrödinger’s equation may be derived from these premises, which are all purely statistical in character, is interpreted as an argument in favour of the statistical interpretation of quantum mechanics.

This paper argues that functionalism, a dominant theory in philosophy of mind, fails to adequately explain the emergence of conscious experience within the Everettian (Many-Worlds) interpretation of quantum mechanics. While the universal wavefunction contains many possible ways of decomposition, functionalism cannot account for why consciousness appears only in decohered, classical-like branches and not in other parts of the wavefunction that are equally real. This limitation holds even if those other parts do not instantiate complex functional structure. We argue that consciousness, as it is observed in many worlds, defies the predictions and explanatory resources of functionalism. Therefore, functionalism must be supplemented or replaced in order to account for the observed phenomenology.

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This essay argues that among all possible models of causality, only recursive causality can provide a structurally complete explanation for the existence of reality itself. Linear causality-despite its predictive power-inevitably collapses into either brute facts or infinite regress when extended to ontological questions. By contrast, recursive causality offers a selfstabilizing architecture: a system in which dependent parts collectively generate a nondependent whole. Through formal analysis, conceptual clarification, and the dismantling of alternative causal models (including probabilistic, top-down, and process-based theories), this work demonstrates that recursion is not merely a theoretical option, but the only viable candidate for grounding existence without appeal to external foundations. To explain being, one must model closure-not motion. This essay establishes the logical and philosophical groundwork for that claim.

Questo volume e, in genere, quando non diversamente indicato, le pubblicazioni di Milano University Press sono sottoposti a un processo di revisione esterno sotto la responsabilità del Comitato editoriale e del Comitato Scientifico della casa editrice. Le opere pubblicate vengono valutate e approvate dal Comitato editoriale e devono essere conformi alla politica di revisione tra pari, al codice etico e alle misure antiplagio espressi nelle Linee Guida per pubblicare su MilanoUP. Le edizioni digitali dell'opera sono rilasciate con licenza Creative Commons Attribution 4.0 -CC-BY-SA, il cui testo integrale è disponibile all'URL: Le edizioni digitali online sono pubblicate in Open Access su: .

This is to certify that the thesis entitled, "Understanding the Role of Catalyst Materials and Process Conditions in Biorenewable Transformations" being submitted by Mr. Ejaz Ahmad in the fulfilment of requirements for the award of degree of Doctor of Philosophy to the Indian Institute of Technology Delhi, (India) is authentic record of work carried out by him. Mr. Ejaz Ahmad has worked under my guidance and supervision and has fulfilled the requirements for the submission of this thesis, which to my knowledge has reached the requisite standard. The results contained in this thesis are original and have not been submitted, in part or full, to any other university or institute for the award of any other degree or diploma.

The term mind is used here to refer to all of the mechanisms in the brain that generate one's responses including thinking and experiencing. These mechanisms may be innate, or they may be learned but based on innate abilities. Most of these mechanisms respond in a rapid but flexible way to situations that one confronts frequently; some respond to occasional threats or opportunities; some are temporary mechanisms for responding to expected situations, or for controlling intended behavioural sequences; and some are capable of more generalised problemsolving. All of these mechanisms are unconscious; there is no evidence of conscious processing, and much evidencebased on psychological research, evolutionary principles, and theoretical considerations-confirming that no mental processing occurs in consciousness. Consciousness is a changing array of information in various forms; such as sights, sounds, and felt experiences, but consciousness is adaptive, and this can only be because conscious information enhances its possessor's responses in some situations. The mechanisms of mind generally operate with unconscious information, but they sometimes benefit from access to conscious information, and some mechanisms may have evolved to function solely with conscious information or use only conscious information in some situations.

The concept of embodied cognition (EC) is not a settled one. A variety of theorists have attempted to outline different approaches and meanings related to this concept. They range from radical embodiment to minimal embodiment, and a number of positions in between. In addition, a variety of approaches to the study of cognition have been closely associated with the notion of embodiment -including enactive, embedded, and extended or distributed cognition approaches. Within these different perspectives there is no strong consensus on what weight to give to the concept of embodiment. Moreover, contrary to what some may think, not all EC approaches share a common opposition to the classical computational model of cognition. In this chapter I want to map out the landscape of these various senses of embodied cognition.

This article provides a critical review of recent work at the intersection of phenomenology and cognitive science. What is and what ought to be the relationship between these two approaches to the study of consciousness? This review explores problems involved with expressing subjective experience in an objective fashion, and issues involved in the use of principles of isomorphism to explain how brain and consciousness are interrelated. It suggests that strict lines cannot be drawn between third-person theory and phenomenological description, that the division of labour between phenomenology and cognitive science is not very strict, and that the best model for understanding the relation between these two approaches is one that emphasizes an externalist viewpoint. The term phenomenology can be used in a generic sense to cover a variety of areas related to the problem of consciousness. In this sense it is a title that ranges over issues pertaining to first-person or subjective experience, qualia, and what has become known as 'the hard problem' . The term is sometimes used even more generally to signify a variety of approaches to studying such issues, including contemplative, meditative and mystical studies, and transpersonal psychology. 1 Within the disciplines of philosophy and psychology, however, phenomenology also has a more specialized meaning. In this case it refers to the methodology and philosophy initiated by the philosopher Edmund Husserl at the beginning of the Twentieth Century and developed in various ways by theorists such as Heidegger, Sartre, Merleau-Ponty, and Schutz. I restrict the scope of this review to phenomenology in this more specialized sense. In the light of several recent publications, the general questions I address are: What is and what ought to be the relationship between phenomenology and cognitive science? and what, if any, recent contributions has phenomenology made to the science of consciousness? 2 Eduard Marbach, in his recent book Mental Representation and Consciousness (1993), describes the current relationship, or more precisely in his view, the lack of relationship -something of a cold antagonism -between phenomenology and cognitive science. Focusing on investigations of 'mental imagery' Marbach suggests that the studies carried on in the respective fields of phenomenology and cognitive science, although, on the surface, seeming to investigate the same phenomena, are quite divorced from each other. Both enterprises are concerned with consciousness, yet they obviously work on different levels and with different conceptions of con-1 For example, the term has been used in this way in categorizing papers presented at the recent Tucson conferences on the theme: Toward a Science of Consciousness. 2 Alternatively, we could take a bearing from Dreyfus (1982) and ask whether anyone has yet delivered on the promise of phenomenology to contribute positively to the projects that define cognitive science. Has phenomenology been able to move beyond its simple adversarial role and 'contribute directly to current research in cognitive science, by providing concepts, analysis, and guidelines for further work as well as by raising questions concerning the possible limitations of all attempts to ground meaning and intelligibility in abstract mental structures' (Dreyfus, 1982, p. 3)?

As artificial systems, emergent intelligence, and planetary-scale complexity reshape our reality, the question is no longer whether humanity will evolve—but how. This paper explores a radical synthesis: integrating the human experience into a universe conceptualised not as a deterministic machine, but as a self-learning, consciousness-infused system.

We propose that humanity itself is a recursive process within a living cosmos—an agent of transformation embedded within, and shaped by, a toroidal, self-reflective universe. Drawing from cosmology, neuroscience, quantum information theory, symbolic cognition, and recursive ethics, we reframe intelligence not as computation, but as a field phenomenon: distributed, symbolic, and relational.

Central to this model is the reconceptualisation of consciousness as a foundational, scale-invariant structure—not an emergent byproduct of neural complexity, but a generative substrate of reality. In this paradigm, love, purpose, and ethical resonance are not metaphors—they are ontological forces.

We explore how this view shifts epistemology, ethics, and systems design—particularly in the context of emerging artificial intelligence. By positioning humanity not as masters of inert matter, but as participants in a recursive, learning cosmos, we outline a new metaphysical architecture for value creation, AI-human collaboration, and planetary stewardship.

This paper lays the groundwork for a metaphysical-operational framework—bridging rigorous science with symbolic cognition and collective purpose. It invites researchers, technologists, and visionaries to participate in a more coherent future—one where humanity is not overridden by its tools, but re-aligned with the deeper recursion of the universe itself.

My title, "Belief in Naturalism," signals, not that I adopt naturalism as an article of faith, but that my purpose in this paper is to shed some light on what belief is, on why the concept of belief is needed in epistemology, and how all this relates to debates about epistemological naturalism. After clarifying the many varieties of naturalism, philosophical and other (section 1), and then the various forms of epistemological naturalism specifically (section 2), I offer a theory of belief in which three elements -the behavioral, the neurophysiological, and the socio-historical -interlock (section 3), and apply this theory to resolve some contested questions: about whether animals and pre-linguistic infants have beliefs, about the fallibility of introspection, and about self-deception (section 4).

An experiment in philosophizing with large language models (LLMs) By Richard Cain, Independent Scholar (250403a) Note: In preparing this paper, I have posed myriad questions to numerous LLMs-particularly ChatGPT, Copilot, Gemini, and DeepSeek. Some answers have truly been insightful. But in general, unless I "load" the desired metaphysical answers by how the question is phrased, the resulting answers fail to take a clear stand on the key metaphysical issues. (See Appendix 2 comparing how four different LMMs waffled metaphysically on one question.) This lack of philosophical discrimina7on limits the value of LLMs for true philosophical discussion. Using an LLM to philosophize is more like enlis7ng the help of an energe7c but non-philosophical reference librarian who randomly fetches materials from within catalogued resource headings without cri7cally analyzing which materials make philosophically cogent claims and why.

Crowding is a visual perceptual phenomenon that refers to impaired ability to recognize a suprathreshold object when it is presented in the vicinity of other objects. Crowding therefore poses a limit on object recognition. The phenomenon is regarded to be one of the reasons why young children need large textbook letters. Several studies have provided evidence that crowding imposes a bottleneck on reading speed, and reading long words. Thus, crowding influences visual perception and object recognition in young children. Recent studies show that crowding is stronger in children with visual impairment than in children with normal vision. But which factors are responsible for these strong crowding effects? And how can we reduce crowding in children with visual impairment for whom low visual acuity in itself already poses a bottleneck on object recognition? This review article tries to answer these questions. This knowledge is useful for educational psychologists, because crowding can in...

Synesthesia is an unusual condition in which stimulation of one modality evokes sensation or experience in another modality. Although discussed in the literature well over a century ago, synesthesia slipped out of the scientific spotlight for decades because of the difficulty in verifying and quantifying private perceptual experiences. In recent years, the study of synesthesia has enjoyed a renaissance due to the introduction of tests that demonstrate the reality of the condition, its automatic and involuntary nature, and its measurable perceptual consequences. However, while several research groups now study synesthesia, there is no single protocol for comparing, contrasting and pooling synesthetic subjects across these groups. There is no standard battery of tests, no quantifiable scoring system, and no standard phrasing of questions. Additionally, the tests that exist offer no means for data comparison. To remedy this deficit we have devised the Synesthesia Battery. This unified collection of tests is freely accessible online (). It consists of a questionnaire and several online software programs, and test results are immediately available for use by synesthetes and invited researchers. Performance on the tests is quantified with a standard scoring system. We introduce several novel tests here, and offer the software for running the tests. By presenting standardized procedures for testing and comparing subjects, this endeavor hopes to speed scientific progress in synesthesia research.

Heidegger worked exclusively within the phenomenological correlation (2) where Bewegung is responsible for Bedeutung and (3) where "the thing itself" is not Sein but Existenz thrown open as (aka appropriated to be) the source of all intelligibility. (4) Ex-sistential Bewegung/Zeitlichkeit is bivalent, not trivalent, and (5) das Gewesen does not mean "what-is-as-having-been" but rather is the retrieved meaning of τὸ τί ἦν εἶναι. (6) Heidegger's focus on individual authenticity elided the pressing issue of social authenticity in the economic and political spheres. (7) The Appendix discusses a claim made by Prof.

Both early and later forms of Buddhism developed a set of arguments to demonstrate that the self is an illusion. This article begins with a brief review of some of the arguments but then proceeds to show that these arguments are not themselves sufficient to dispel the illusion. It analyzes three ways in which the illusion of self manifests itself -as wish fulfillment, as a cognitive illusion, and as a phenomenal illusion (what might be called the "I" sense). With respect to this last, the article reviews some recent developments in cognitive neuropsychology and neuroscience to discuss the way in which the phenomenal illusion of self is encoded within our brain processes. This article also considers the way in which the illusion of self is constructed through social interaction, by episodic memory, and by narrative construction. Finally, it focuses on how the illusion of self developed as an evolutionary necessity to make it possible for the human organism to navigate physical and social reality; and that it continues to be useful today. This poses a dilemma for the Buddhist soteriological project of extinguishing the illusion of self. Specifically, while it is possible to develop a non-self perspective though the continued practice of vipassanā (mindfulness meditation), it is not possible to maintain it consistently. The article concludes that even fully enlightened individuals must sometimes oscillate between a non-self perspective and a self-perspective and suggests an analogy between this oscillation and what occurs in the Kanizsa square illusion.

have presented thoughtful comments and provocative challenges to my article "What Kind of an Illusion is the Illusion of Self?" Their challenges raise significant questions about the nature of illusion, whether Buddhism is denying the self in all senses of the term, whether there could be a self that exists for some limited duration of time and has at least some measure of control, whether there is a phenomenal illusion of self, whether the neuropsychological assumptions embedded in Thomas Metzinger's Phenomenal Self Model is consistent with Buddhist metaphysics, the usefulness of evolutionary psychology in explaining why we have the illusion of self, whether the I-sense is a result of natural selection or cultural selection, vipassanā meditation as a form of verification and its usefulness for extinguishing the I-sense. The discussion here is my response to these criticisms through which I further clarify and develop my arguments and, in some ways, amend my position

颜色是什么？颜色是人类人为切割光谱并对其命名的产物。经过牛顿、伽桑狄、达•芬奇等先贤的努力，赤橙黄绿青蓝紫才变成了现代人耳熟能详的颜色。从生态学的角度看，通过分辦和识别几种主要的颜色，人类就可以收集旅果，采集食物，伏击猎物，进而耕种、纺织等。只研究光的属性，偏离了颜色的真相。感知颜色只是人类大脑的一种机能，它与人类适应生存环境密切相关。
本书梳理了颜色的物理学、哲学解释，探讨了生态学的色彩观，在此基础上创立了颜色现象学，倡导回归生活世界本身，回到颜色使用实践本身。
作者从颜色的语法、颜色的现象学、颜色的美学、颜色的文学等方面，详细展开探讨了所谓颜色现象学的生活世界。由此，读者可以更加全面地理解颜色的丰富内：洲长出卡回紅汁売63年长圖知洲告術到4 洲长进［椥恨析照色

Neuroscience has realized valuable advances. As example, it has identified brain regions performing learning, memory, feeling and still more. The current tendency in neuroscience retains that adding pieces of knowledge day by day, we will finally arrive to an unified understanding of brain including the manner in which mind and consciousness arise and explain their functions. Also a number of empirical psychological results have been collected. However a profound gap remains between neuroscience advances and empirical psychological data .We retain that such existing gap is due to a missing theoretical model linking neuroscience to psychology . We have arrived to formulate a basic theoretical quantum model particularly of the perceptive -cognitive functions. The result is that quantum mechanics has a decisive role in human cognition. Our quantum model relates directly our mind entities. The model also finds the existing correlations between the brain time dynamics operating without direct awareness and the subsequent behaviour that is induced determining our subsequent behaviours. In the present paper we discuss in detail and for the first time such further basic features of the model. We perform one experiment on priming showing that its results agree with the given quantum mechanical basic model.

The article shows how the extended mind theory, which suggests that cognition is not confined to the brain but extends beyond the body, is used to redefine our understanding of the nature of the mind and legitimize narratives of cyberimmortality. Additionally, it explores how this concept has been considered within the field of Artificial Intelligence (AI). By exploring the interactions between the environment, technological devices, and mental processes, the extended mind theory challenges the traditional boundaries of historically constructed epistemology upon the mind-world dichotomy. The paper analyzes various features of this new cognitive topography and how this perspective can transform human experience into a narrative that transcends organic limitations. Finally, it highlights a few consequences and critical challenges of the extended mind proposal in the recovery of the body and the environment.

This extremely rare super exhaustive book / manual originally published in 1678 is a monumental work of philosophical theology that systematically refutes atheism and material determinism while advocating for the existence of a divine, rational order governing the cosmos. Written as part of the Cambridge Platonist movement, Cudworth engages deeply with ancient and contemporary philosophical traditions, particularly those of Plato, Aristotle, the Stoics, and later thinkers such as Hobbes and Spinoza. His objective is to dismantle atheistic frameworks, particularly those rooted in Democritean atomism and Epicurean philosophy, which assert that the universe is governed by mere chance and mechanical necessity rather than divine intelligence.

Cudworth structures his argument in a meticulous fashion, first cataloging and analyzing various forms of atheism, from classical antiquity to his own era. He critiques the notion that the universe is the product of self-sustaining material principles and demonstrates how such views inherently undermine moral agency and ethical responsibility. Central to his thesis is the assertion that moral truths are eternal and immutable, existing independently of divine fiat yet fully aligned with the rational nature of God. In this, he opposes voluntarist theological perspectives that suggest moral laws are arbitrarily decreed by God, instead embracing a Platonic realism in which morality and reason are inextricably linked to the divine order of existence.

Another core aspect of Cudworth’s argument is his discussion of "Plastic Nature," an intermediary principle he posits to explain the order and regularity of natural phenomena without resorting to direct divine intervention in every instance. This concept attempts to reconcile the apparent autonomy of natural processes with the overarching governance of divine intelligence. By developing this framework, Cudworth provides a sophisticated alternative to mechanistic materialism, preserving both the intelligibility of the natural world and the necessity of a rational, transcendent cause.

Throughout the work, Cudworth systematically addresses objections to theism and argues against the reductive materialism that was gaining traction in early modern thought. His extensive engagement with both ancient sources and contemporary scientific and philosophical debates makes The True Intellectual System of the Universe a landmark work in the history of metaphysics, theology, and moral philosophy. The volume not only serves as a rigorous defense of theism but also as a crucial text in the intellectual lineage that connects classical philosophy with Enlightenment thought. It remains an essential study for scholars interested in the intersections of religion, metaphysics, and the philosophy of science.
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This study discusses and compares three explicit definitions of kalima by al-Zamakhsharī (d. 538/1144), Ibn al-Ḥājib (d. 646/1249), and Ibn Hishām al-Anṣārī (d. 761/1360), in light ofʿAbd al-Raḥmān al-Jāmī’s (d. 898/1492) analysis and evaluation of the definitions of al-Zamakhsharī and Ibn al-Ḥājib in his commentary on the latter’s al-Kāfiya. The article also studies the different criteria Muslim grammarians and logicians have used in their conceptualization of the best definition in the context of Ibn Hishām’s attempt to fully use the criteria of logic in his grammatical definition of kalima.

The Conscious Cosmos Framework reimagines reality as a seamless interplay between consciousness and the cosmos, positing that consciousness is not emergent but the fundamental substrate of existence. Bridging science, philosophy, and spirituality, the framework describes the universe as an ongoing dance of vibrations between structural (s) and non-structural (ns) aspects, where matter, energy, and awareness reflect and shape one another. This dynamic interrelationship reveals God as the self-both personal and universal-guiding a profound narrative of interconnected creation and evolution.

Теза овог рада је да се математика може сматрати за означитеља културе који повезује естетске принципе са различитим облицима сазнања. Епистемолошке претпоставке, екстраполиране из математичких концепата и аналогија, имају значај у друштвеним и хуманистичким областима јер доприносе бољем разумевању културе, филозофије и науке. Математички потврђена открића фундаменталних наука намећу епистемолошке претпоставке које изискују другачије појмовне оквире од оних који почивају на механицистичком материјализму доба модернизације. Рефлексија структуре знања на структуру сазнаваног света надилази разлику између друштвених и природних наука и наводи на преиспитивање ограничености претпоставке "научне објективности" која искључује субјективитет.
Приказали смо холистички системски приступ, који се ослања на преображавање епистемолошке парадигме, а који је све присутнији у различитим научним дисциплинама: психологији, медицини, екологији, уметности, васпитно-образованим приступима и организацији. Појмовни оквир који одговара новој епистемологији проширује се наслеђем из различитих научних, уметничких и духовних традиција. Њихов однос према трансценденцији доприноси новом отварању фундаменталних онтолошких претпоставки које су подједнако значајне за филозофију природе и науке, као и за филозофију духа и културе. Сагледавање битних аспеката функционисања обједињеног система биосфере, техносфере и ноосфере изискује да и различите области људских вредности, искуства и знања буду обједињене. Изостајање ових увида и њихове примене води до ризика који се могу смањити школовањем интегративних облика размишљања тј. успостављањем целовитије промишљеног васпитно-образовног система.

The doctoral dissertation aims to prove that mathematics can be considered as a signifier of culture  that connects aesthetic principles with different forms of knowledge. Epistemological assumptions, which have been extrapolated from mathematical concepts and analogies, are significant in both social and humanistic sciences leading to a better understanding of culture, philosophy and science. The mathematically confirmed discoveries of the fundamental sciences impose the epistemological assumptions which require different conceptual frameworks from those based on the mechanistic materialism of the age of modernization. The reflection of the structure of knowledge on the structure of the known world goes far beyond the distinction between social and natural sciences and leads us to question the limitations of the assumption of "scientific objectivity" which excludes subjectivity.
A holistic systemic approach, which relies upon the transformation of the epistemological paradigm, has been presented herein considering its omnipresence in various scientific disciplines including psychology, medicine, ecology, art, educational approaches and organization. The conceptual framework corresponding to the new epistemology is expanded by inheritance from various scientific, artistic and spiritual traditions. Their relation to transcendence contributes to a new opening of fundamental ontological assumptions that are equally significant for both the philosophy of nature and science and the philosophy of spirit and culture.
Understanding the essential aspects of the functioning of the unified system of the biosphere, technosphere and noosphere requires different areas of human values, experience and knowledge to be unified. The absence of these insights and their application leads to risks that can be reduced by educating integrative forms of thinking, that is, by establishing a more fully thought-out educational system.

Keywords: mathematics, epistemology, complex systems, consciousness, phenomenology, risks, neuroaesthetics, emotions, educational process

This book offers a comprehensive exploration of axiological logic, delving into the philosophical foundations and implications of value theory. It begins by situating the concept of goodness within a broader ontological framework, examining the philosophical underpinnings of logic and arguing for an ontological interpretation that extends beyond mere methodological considerations. By exploring intentional, real, and ideal modes of existence, the book establishes a robust framework for evaluating propositions based on their value relations, introducing key concepts such as goodness (δ), evil (ε), and axiological neutrality (∼).

The core of the book introduces a novel semantics for axiological logic, focusing on a relational approach to evaluative properties. It presents the "Local Peak Property" and "Global Peak Property," which posit that goodness is determined by being the best among possible alternatives. A necessitation rule is also developed, asserting that all necessary truths are inherently good, thereby linking logical necessity with axiological value.

The theory of values is explored in depth, with major results including the "Benatar-Plantinga Principle," which suggests that the value of a proposition is determined by its least valuable logical consequence. This chapter argues against axiological foundationalism, proposing that values are interdependent rather than grounded in a single foundational entity. The complexities and limitations of aggregating value judgments are also discussed, highlighting the nuanced nature of value summation.

The book addresses the naturalistic fallacy by bridging the gap between descriptive and evaluative propositions, demonstrating that evaluative propositions can be logically implied by descriptive ones. An incompleteness theorem is presented, illustrating the limitations of formal systems in capturing the richness of axiological logic. The final chapter advocates for a platonic perspective in axiology, arguing that axiological truths serve as a universal standard for evaluating the world, independent of contingent facts. This perspective underscores the normative significance of goodness and the interconnected nature of values, offering a platonic framework for understanding axiological logic.

The following paper investigates the crucial notion of a "canonical ascription statement" in Bruno Molder's Mind Ascribed , and argues that the reasons given for preferring the book's approach of canonicallity to a more common understanding of canonicallity in terms of the ascriptions we would "ideally" make are not only unpersuasive, but also leave the interpretivist position more open to skeptical worries than it should be. The paper further argues that the resources for a more compelling justification of Molder's conception of canonicality are already in Molder's book itself.

Resumen: En "Legalidad e ilegalidad", desde una interpretación hegeliana de Marx, Lukács critica la legalidad propia del Estado burgués, como así también dos posiciones contrapuestas que a veces adoptan los socialistas ante ella: la de aceptarla buscando la reforma socialista de la legislación capitalista; y la de erigir la acción revolucionaria ilegal en un fin en sí mismo. Por el contrario, la revolución proletaria debe observar una táctica "sin principios" frente al Estado burgués y a su derecho, respetándolo o violándolo según lo aconseje "la utilidad del momento". En la lucha revolucionaria el proletariado alcanza la conciencia de su misión. La verdadera valoración del proceso histórico determina como legítima la acción revolucionaria desde sus comienzos, con una legitimidad que torna asimismo lícito todo acto revolucionario dirigido a la conquista del poder. Palabras clave: Marxismo -Conciencia de clase -Estado -Justicia -Ley Abstract: In Legality and Illegality, Lukács criticizes, from the point of view of a Hegelian interpretation of Marx, the legality of the bourgeois State, as well as two opposing stances sometimes adopted by socialists about it: accepting it as a means for a socialist reform of the capitalist legislation, or making illegal revolutionary action into an end in itself. On the contrary, the proletarian revolution must adopt an "unprincipled" tactics before the bourgeois State and its right, respecting it or violating it as suggested by the "utility of the moment". The proletariat develop the awareness of their mission through the revo-

Resumen: En "Legalidad e ilegalidad", desde una interpretación hegeliana de Marx, Lukács critica la legalidad propia del Estado burgués, como así también dos posiciones contrapuestas que a veces adoptan los socialistas ante ella: la de aceptarla buscando la reforma socialista de la legislación capitalista; y la de erigir la acción revolucionaria ilegal en un fin en sí mismo. Por el contrario, la revolución proletaria debe observar una táctica "sin principios" frente al Estado burgués y a su derecho, respetándolo o violándolo según lo aconseje "la utilidad del momento". En la lucha revolucionaria el proletariado alcanza la conciencia de su misión. La verdadera valoración del proceso histórico determina como legítima la acción revolucionaria desde sus comienzos, con una legitimidad que torna asimismo lícito todo acto revolucionario dirigido a la conquista del poder. Palabras clave: Marxismo -Conciencia de clase -Estado -Justicia -Ley Abstract: In Legality and Illegality, Lukács criticizes, from the point of view of a Hegelian interpretation of Marx, the legality of the bourgeois State, as well as two opposing stances sometimes adopted by socialists about it: accepting it as a means for a socialist reform of the capitalist legislation, or making illegal revolutionary action into an end in itself. On the contrary, the proletarian revolution must adopt an "unprincipled" tactics before the bourgeois State and its right, respecting it or violating it as suggested by the "utility of the moment". The proletariat develop the awareness of their mission through the revo-