Practical knowledge, in the sense made famous by G. E. M. Anscombe, is “the knowledge that a man has of his intentional actions”. This knowledge is very ordinary, but philosophically it is not easy to understand. One illuminating approach is to see practical knowledge as a kind of self-knowledge or self-consciousness. I offer an enrichment of this approach, by (1) exploiting Gilbert Ryle’s discussion of heeding (that is, paying attention), in particular paying attention to one’s own intentional action, and (2) (...) constructing and applying a practical analogue of Kant’s apperceptive “I think”. Combining (1) and (2), I offer an argument for my main claim—paying attention to what one is doing is an exercise of practical self-consciousness – it is how practical self-consciousness gets “schematized”. (shrink)

This contribution aims to explore the historical predecessors of the Five Percenter model of self-realization, as popularized by Hip Hop artists such as Supreme Team, Rakim Allah, Brand Nubian, Wu-Tang Clan, or Sunz of Man. As compared to frequent considerations of the phenomenon as a creative mythological background for a socio-political struggle, Five Percenter teachings shall be discussed as contemporary interpretations of historical models of self-realization in various philosophical, religious, and esoteric systems. By putting the coded system of the (...) tenfold Supreme Mathematics as one of its core teachings in context with the Pythagorean Tetractys, an arrangement of ten points in four lines, the commonalities between the sequence and concepts attributed to the respective numbers will be demonstrated. (shrink)

Reliabilists hold that a belief is doxastically justified if and only if it is caused by a reliable process. But since such a process is one that tends to produce a high ratio of true to false beliefs, reliabilism is on the face of it applicable to binary beliefs, but not to degrees of confidence or credences. For while beliefs admit of truth or falsity, the same cannot be said of credences in general. A natural question now arises: Can reliability (...) theories of justified belief be extended or modified to account for justified credence? In this paper, I address this question. I begin by showing that, as it stands, reliabilism cannot account for justified credence. I then consider three ways in which the reliabilist may try to do so by extending or modifying her theory, but I argue that such attempts face certain problems. After that, I turn to a version of reliabilism that incorporates evidentialist elements and argue that it allows us to avoid the problems that the other theories face. If I am right, this gives reliabilists a reason, aside from those given recently by Comesaña and Goldman, to move towards such a kind of hybrid theory. (shrink)

A number of philosophers have argued that it is hard for finite agents like us to reason and make decisions relying solely on our credences and preferences. They hold that for us to cope with our cognitive limitations, we need binary beliefs as well. For they think that such beliefs, by disposing us to treat certain propositions as true, help us cut down on the number of possibilities we need to consider when we reason. But using Ross and Schroeder as (...) my stalking horse, I argue that such an appeal to binary beliefs does not work. I begin by explaining why there’s supposedly a problem for an account of reasoning that invokes only credences and preferences. I then argue that Ross and Schroeder’s account of belief—as well as other similar accounts—does not help solve the problem. Finally, I consider an alternative approach to solving the problem. This approach, unlike the accounts I criticise, does not hold that having a disposition to treat a proposition as true is necessary for believing it. (shrink)

What are the conditions under which suspension of belief—or suspension, for short—is justified? Process reliabilists hold that our beliefs are justified if and only if these are produced or sustained by reliable cognitive processes. But they have said relatively little about suspension. Perhaps they think that we may easily extend an account of justified belief to deal with justified suspension. But it's not immediately clear how we may do so; in which case, evidentialism has a distinct advantage over reliabilism. In (...) this paper, I consider some proposals as to how process reliabilists might seek to account for justified suspension. Although several of these proposals do not work, two are promising. The first such proposal appeals to the notion of propositional justification; the second involves weaving evidentialist elements into reliabilism. I'll argue that the second proposal is better than the first. (shrink)

The purpose of this study is to compile a selection of the various formalisms found in conversation theory to introduce readers to Pask's discursive algebra. In this way, the text demonstrates how concept sharing and concept formation by means of the interaction of two participants may be formalized. The approach taken in this study is to examine the formal notation system used by Pask and demonstrate how such formalisms may be used to represent concept sharing and concept formation through conversation. (...) The compilation of the discursive algebra using the framework provided by conversation theory could potentially be used as an auxiliary framework to study conversational interactions in multi-agent systems theory. (shrink)

It’s often thought that the phenomenon of risk aggregation poses a problem for multi-premise closure but not for single-premise closure. But recently, Lasonen-Aarnio and Schechter have challenged this thought. Lasonen-Aarnio argues that, insofar as risk aggregation poses a problem for multi-premise closure, it poses a similar problem for single-premise closure. For she thinks that, there being such a thing as deductive risk, risk may aggregate over a single premise and the deduction itself. Schechter argues that single-premise closure succumbs to risk (...) aggregation outright. For he thinks that there could be a long sequence of competent single-premise deductions such that, even though we are justified in believing the initial premise of the sequence, intutively, we are not justified in believing the final conclusion. This intuition, Schechter thinks, vitiates single-premise closure. In this paper, I defend single-premise closure against the arguments offered by Lasonen-Aarnio and Schechter. (shrink)

In lieu of Abstract: With inequality of various sorts ballooning worldwide, a critique of democracy has come of age, and a change of political ethos is underway. Against this background, the critique of democracy becomes not only possible but also popular, and examples in China and many Western democracies abound. It is no exaggeration to say, in this context, that sufficient momentum has gathered to qualify the situation as "democratic recession," despite people may have different understandings as to the exact (...) nature of this recession and how long it will last. Accompanying this recession, Confucian political meritocracy, whose aim is to correct the wrongs of democracy, is constructed as an alternative to liberal democracy. Many argue that the end of history is not nigh but will continue in and by Confucian political meritocracy... (shrink)

With self-determination as its implication, freedom can create room for such psychological mechanism as internalization to perform the function of transforming the external social regulation into self-regulation. For this transformation to be viable, however, subject needs to be formed and subsequently social regulation becomes redundant, thanks to the formation of subject. Freedom as a necessary condition for the subject formation and this transfiguration of social regulation is often neglected in favor of social order. Drawing on various intellectual resources, this article (...) explores the inner logic and consequence of Legalism, in its segregation of politics (social order) and morality. (shrink)

This paper focuses on the view that rationality requires that our credences be regular. I go through different formulations of the requirement, and show that they face several problems. I then formulate a version of the requirement that solves most of, if not all, these problems. I conclude by showing that an argument thought to support the requirement as traditionally formulated actually does not; if anything, the argument, slightly modified, supports my version of the requirement.Send article to KindleTo send this (...) article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.REGULARITY REFORMULATEDVolume 9, Issue 4Weng Hong TangDOI: https://doi.org/10.1017/epi.2012.23Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. REGULARITY REFORMULATEDVolume 9, Issue 4Weng Hong TangDOI: https://doi.org/10.1017/epi.2012.23Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. REGULARITY REFORMULATEDVolume 9, Issue 4Weng Hong TangDOI: https://doi.org/10.1017/epi.2012.23Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

How should we account for self-knowledge of our inner lives? Some have argued that just as we have various senses that allow us to perceive the environment, we have an inner sense that allows us to perceive our inner lives. But others find such a view implausible and think that there are other ways to account for self-knowledge. With respect to all-or-nothing beliefs, some have held that we may account for self-knowledge by appealing to the claim that such beliefs are (...) transparent--that we may answer the question 'Do you believe p?' by answering the question 'Is it the case that p?' But surprisingly, little or no attention has been paid to the question of whether partial beliefs are transparent. In this paper, I clarify the question of whether partial beliefs are transparent. I also consider various attempts to answer the question in the affirmative. To anticipate, my verdict is pessimistic: I argue that such attempts fail. (shrink)

Suppose we wish to provide a naturalistic account of intentionality. Like several other philosophers, we focus on the intentionality of belief, hoping that we may later supplement our account to accommodate other intentional states like desires and fears. Now suppose that we also take partial beliefs or credences seriously. In cashing out our favoured theory of intentionality, we may for the sake of simplicity talk as if belief is merely binary or all-or-nothing. But we should be able to supplement or (...) modify our account to accommodate credences. I shall argue, however, that it is difficult to do so with respect to certain causal or teleological theories of intentionality-in particular, those advanced by the likes of Stalnaker (Inquiry, 1984) and Millikan (J Philos 86:281–297, 1989). I shall first show that such theories are tailor-made to account for the intentionality of binary beliefs. Then I shall argue that it is hard to extend or supplement such theories to accommodate credences. Finally, I shall offer some natural ways of modifying the theories that involve an appeal to objective probabilities. But unfortunately, such modifications face problems. (shrink)

Xunzi’s pessimistic understanding of human nature and his endorsement of the intrinsically valuable virtue of yi (義) put him in a vulnerable position. To defend this position, Xunzi needs to conquer what the essay calls “the compatibility problems,” the first of which concerns the compatibility between bad human nature and virtue, while the second is between Xunzi’s functional understanding of virtue and his understanding of virtue as possessing intrinsic value. If Xunzi’s moral philosophy were to fail to solve these two (...) problems, it would be guilty of inconsistency. In reconstructing a genealogy of Xunzi’s philosophy, I argue that he can successfully resolve the two compatibility problems, and his genealogy perspicuously shows that virtue can grow out of vicious human nature. (shrink)

This three-part paper presents Gordon Pask’s conversation theory (CT) and interaction of actors theory (IA) and outlines ways to apply these cybernetic approaches to designing technologies and scenarios for both formal and informal learning. The first part of the paper covers concepts central to CT and IA, explaining the relationship between conceptual and mechanical operators, and machines mediating informal and formal learning. The second part of the paper applies visual representations of CT and IA to understanding the use of Pask’s (...) course assembly systems (CASTE and THOUGHTSTICKER), created between the late 1960s and the 1980s, and the ThoughtShuffler search interface, created in the 2010s. The third part proposes two pathways for design based on CT and IA: firstly, the potential for designers and observers to reformulate the qualities of tools and learning scenarios to augment human thinking and collective action; and secondly, the possibility to create tools with malleable interfaces that allow users to become intermediaries rather than consumers of knowledge. (shrink)

In a short note written in 1929, Frank Ramsey put forward a reliabilist account of knowledge anticipating those given by Armstrong (1973) and Goldman (1967), among others, a few decades later. Some think that the note comprises the bulk of what Ramsey has to say about epistemology. But Ramsey’s ideas about epistemology extend beyond the note. Relatively little attention has been paid to his reliabilist account of reasonable belief. Even less attention has been paid to his reliabilist account of reasonable (...) degree of belief. In this paper, I spell out these aspects of Ramsey’s epistemology in more detail than has been done so far. I argue that Ramsey anticipates contemporary reliabilist accounts of justified belief and justified degree of belief. I also flesh out Ramsey’s reasons for being a reliabilist. This is worth doing if only because Ramsey has one of the earliest arguments for reliabilism, but it has received scarce attention. Also, Ramsey calls his reliabilism “a kind of pragmatism,” and examining the argument will help us clarify Ramsey’s pragmatist commitments and better understand his version of reliabilism. I argue that when viewed through contemporary lenses, Ramsey’s reliabilism contains revisionist elements: he’s not opposed to what we now call “concep- tual engineering.”. (shrink)

The article explores the inner logic and defining features of Daoist freedom. It argues that Daoist freedom can be meaningfully understood as psychological hygiene, and it suggests that Daoist xuan-jie (懸解) can be rendered possible only if one can rid oneself of intensional suffering—an idea ultimately inspired by Friedrich Nietzsche. This comparative approach enables the article to contribute to the received way of understanding Daoist freedom by stressing its dialectics: by being at ease with one’s social and political environment, Daoist (...) freedom demands social criticism, calling for room for people to be able to act spontaneously so that all can nurture their distinctive natures and have a full and free exercise of their natural abilities. The article aims to achieve two objectives at once: it aims to argue for the understanding of Daoist freedom as psychological hygiene, and it defends this reading by bringing two dimensions of Daoist freedom into a consistent whole. In a constantly changing and increasingly pluralistic world, psychological hygiene and social criticism are both necessary for leading a robust and healthy human life. (shrink)

This article offers a critical overview of a set of normative theories, namely Tianxia 天下 (all-under-heaven), whose purpose is to provide a renewed conceptual framework for the improvement of the world system. First, the article introduces the origins, main features, and differences within Tianxia, before discussing two major criticisms leveled against it. The article then argues that the most powerful parts of these criticisms come from the challenges posed against Tianxia’s legitimacy. The article elaborates on this and introduces two additional (...) challenges of the same kind which were not discussed before. While the article leaves open the question of whether Tianxia is a realistic utopia, it insists that meaningful discussion of Tianxia must take legitimacy challenges seriously. It ends with a discussion concerning whether China can be understood as a civilization-state and how this understanding affects Tianxia’s reception as a realistic utopia. (shrink)

To reconcile the standard possible worlds model of knowledge with the intuition that ordinary agents fall far short of logical omniscience, a Stalnakerian strategy appeals to two components. The first is the idea that mathematical and logical knowledge is at bottom metalinguistic knowledge. The second is the idea that non-ideal minds are often fragmented. In this paper, we investigate this Stalnakerian reconciliation strategy and argue, ultimately, that it fails. We are not the first to complain about the Stalnakerian strategy. But (...) in contrast to existing complaints, we want to cause trouble for the strategy directly on its home turf. That is, we will advance our objection while granting both the plausibility of the fragmentation component—save for an extreme version of it—and that of the metalinguistic component. Once our central objection to the Stalnakerian strategy is in place, we will show how it negatively affects Adam Elga and Augustín Rayo’s recent attempt to apply the Stalnakerian strategy in the context of Bayesian decision theory. (shrink)

What is it for an imprecise credence to be justified? It might be thought that this is not a particularly urgent question for friends of imprecise credences to answer. For one might think that its answer just depends on how a well-trodden issue in epistemology plays out—namely, that of which theory of doxastic justification, be it reliabilism, evidentialism, or some other theory, is correct. I’ll argue, however, that it’s difficult for reliabilists to accommodate imprecise credences, at least if we understand (...) such credences to be determinate first-order attitudes. If I’m right, reliabilists will have to reject imprecise credences, and friends of imprecise credences will have to reject reliabilism. Near the end of the paper, I’ll also consider whether reliabilism can accommodate indeterminate credences. (shrink)

The goal of this essay is a twofold one. My first task is mainly negative: I want to show that the heated debate over whether pleasure is a sensation misallocates the central task in understanding pleasure and has been based on an unexamined conception of sensation, despite the long philosophical tradition and topical opinions that hold the opposite . My second task is to bring out attention to a relatively uncharted territory in our investigation of pleasure. I shall argue, Gilbert (...) Ryle's Aristotelian insight on the pleasure in intelligent activities, when properly understood, should have led us, and Ryle himself, to investigate pleasure in connection with intentional action and practical rationality. (shrink)

Physicalism is incompatible with what is known as the possibility of zombies, that is, the possibility of a world physically like ours, but in which there are no conscious experiences. But it is compatible with what is known as the possibility of ghosts, that is, the possibility of a world which is physically like ours, but in which there are additional nonphysical entities. In this paper we argue that a revision to the traditional definition of physicalism designed to accommodate the (...) possibility of ghosts inadvertently accommodates what is known as the possibility of inverted spectra, that is, the possibility of a world which is physically like ours, but in which colour experience is inverted. This consequence is unwelcome, because it is widely agreed that the possibility of inverted spectra is incompatible with physicalism. We argue for a revised definition of physicalism which resolves this problem. We then use our definition to argue that physicalism is not compatible with what is known as the possibility of blockers, that is, the possibility of a world which is physically like ours, but in which additional nonphysical entities have prevented the existence of conscious experience. This undermines Stephan Leuenberger's attempt to defend physicalism from arguments which purport to establish the possibility of zombies. (shrink)

Purpose: Although psychopathy is characterized by amoral behavior, literature on the association between psychopathy and moral judgment pattern is mixed. Recent evidence suggests that this may be due to the moderation effect of anxiety (Koenigs, Kruepke, Zeier, & Newman, 2011). The current study aims to examine the psychopathy-utilitarian judgment association in college students. Method: In this study, a group of 302 college students completed a moral judgment test involving hypothetical dilemmas. Their psychopathic traits were assessed by the Psychopathic Personality Inventory (...) – Short Form (PPI-SF) (Lilienfeld & Andrews, 1996). Results: Individuals with higher psychopathic traits were more likely to make utilitarian responses to moral dilemmas. Furthermore, the association between utilitarian responses and psychopathy was more salient for the behavioral factor of psychopathy (PPI-II), and this association was mediated by self-reported aggression. However, the moderating effect of anxiety was not found. Conclusions: These results build upon work on utilitarian moral judgment in psychopathic individuals in a non-incarcerated, non-institutionalized sample, and have important implications for the behavioral correc- tion system. (shrink)

The chromodielectric soliton model is Lorentz and chirally invariant. It has been demonstrated to exhibit dynamical chiral symmetry breaking and spatial confinement in the locally uniform approximation. We here study the full nonlocal quark self-energy in a color-dielectric medium modeled by a two-parameter Fermi function. Here color confinement is manifest. The self-energy thus obtained is used to calculate quark wave functions in the medium which, in turn, are used to calculate the nucleon and pion masses in the one-gluon-exchange approximation. The (...) nucleon mass is fixed to its empirical value using scaling arguments; the pion mass (for massless current quarks) turns out to be small but nonzero, depending on the model parameters. (shrink)

Introduction: How enterprises should practice digitalization transformation to effectively improve green innovation performance is related to the sustainable development of enterprises and the economy, which is an important issue that needs to be clarified. -/- Methods: This research uses the perspective of production and operation to deconstruct the digitalization of industrial listed enterprises from 2016 to 2020 into six features. A variety of machine learning methods are used, including DBSCAN, CART and other algorithms, to specifically explore the complex impact of (...) enterprise digitalization feature configuration on green innovation performance. -/- Conclusions: (1) The more advanced digitalization transformation the enterprises have, the more possibly the high green innovation performance can be achieved. (2) Digitalization innovation is the digitalization element with the strongest influence ability on green innovation performance. (3) As the advancement of digitalization transformation, enterprises should also focus on digitalization innovation input and digitalization operation output, otherwise they should pay attention to digitalization management and digitalization operation output. -/- Discussion: The conclusions of this research will help enterprises understand their digitalization competitiveness and how to practice digitalization transformation to enhance green innovation performance, and also help the government to formulate policies to promote the development of green innovation in the digital economy era. (shrink)

Arendt’s theory of judgment has puzzled her readers for a long time. Beiner and other scholars believe that Arendt has two different kinds of theories of judgment, and they also believe that the theory of judgment in Arendt’s later writings indicates that she has shifted her focus from action to mind. But this view is a misreading of Arendt. Arendt’s working always focus on the question “how can we act morally”, and there is only one theory of judgment for Arendt.

This paper tries to find the connection between vice and self-driven motivation through the perspectives of existentialism and absurdism. It deepens how influential philosophers view the role of vice in human life and shows how it can inspire individuals to challenge societal norms by motivating them. To bring these philosophical ideas to life, this paper includes study cases from various fields, illustrating the importance of understanding vice in relation to human behavior and the quest for meaning in a seemingly absurd (...) world. (shrink)

The purpose of the following text is to give readers a general introduction to Gordon Pask’s conversation theory, which is considered here to be a cybernetic and epistemological account of concept-forming and concept-sharing through conversational discourse and practice. While Pask devoted three lengthy tomes to articulate the theory and its applications, I believe it is necessary to give readers who are interested in conversation theory a general introduction to what I believe are the key features of his work in this (...) area. I argue that conversation theory should be considered an inferential account of the theory of concepts rather than a representational account, by virtue of Pask’s argument that a concept must be a process that involves many other concepts. (shrink)

Replicated architecture is widely used in the field of real-time collaborative text editor. The idea of address space transformation provides a new way for concurrency control. During concurrent processing, it retraces the document status back to the state when the operations are generated to maintain consistency. However the previous concurrency processes strategy is based on single characters, the transmission cost during processing is too high since every character is packaged and broadcasted to remote sites after they are created by local (...) site. When the network load is high, especially when the network is unstable, this shortage will be even more obvious. Due to this problem, this paper presents a consistency maintenance strategy based on string editing operations, and proposes the string splitting mechanism combined with the idea of the address space transformation in order to maintain consistency. This strategy increases the transmission efficiency while guaranteeing the consistency of the shared document. (shrink)

Nghiên cứu áp dụng kỹ thuật phân tích nhân tố khẳng định (CFA) và mô hình cấu trúc tuyến tính (SEM) trên cơ sở khảo sát 480 du khách trong nước và quốc tế đến tham quan tại các điểm du lịch xanh tại Đông Nam Bộ và kiểm định mối quan hệ gián tiếp của mối quan tâm về môi trường đến hành vi lựa chọn điểm đến xanh. Kết quả nghiên cứu cho thấy, các yếu tố: Trải nghiệm (...) điểm đến; Truyền thông môi trường và Hình ảnh điểm đến tác động đến Hành vi lựa chọn điểm đến xanh của du khách thông qua biến trung gian Mối quan tâm về môi trường. Từ kết quả nghiên cứu, nhóm tác giả đề xuất một số hàm ý quản trị nhằm phát triển điểm đến xanh tại những địa phương này. -/- . (shrink)

Rather than re-examine the question of whether doing good generally helps a company to do well, this study draws on contingency theory to empirically examine when doing good helps a company do as well as possible. Using panel data, we examine the effects of industry life cycle, munificence, and instability on the relationship between corporate social responsibility (CSR) and corporate financial performance (CFP). Our findings indicate that life cycle has a significant impact on the CSR-CFP relationship, as does industry instability. (...) These findings suggest that CSR helps the bottom line considerably – if it is applied at the right time. (shrink)

The current COVID-19 pandemic and the previous SARS/MERS outbreaks of 2003 and 2012 have resulted in a series of major global public health crises. We argue that in the interest of developing effective and safe vaccines and drugs and to better understand coronaviruses and associated disease mechenisms it is necessary to integrate the large and exponentially growing body of heterogeneous coronavirus data. Ontologies play an important role in standard-based knowledge and data representation, integration, sharing, and analysis. Accordingly, we initiated the (...) development of the community-based Coronavirus Infectious Disease Ontology in early 2020. -/- As an Open Biomedical Ontology (OBO) library ontology, CIDO is open source and interoperable with other existing OBO ontologies. CIDO is aligned with the Basic Formal Ontology and Viral Infectious Disease Ontology. CIDO has imported terms from over 30 OBO ontologies. For example, CIDO imports all SARS-CoV-2 protein terms from the Protein Ontology, COVID-19-related phenotype terms from the Human Phenotype Ontology, and over 100 COVID-19 terms for vaccines (both authorized and in clinical trial) from the Vaccine Ontology. CIDO systematically represents variants of SARS-CoV-2 viruses and over 300 amino acid substitutions therein, along with over 300 diagnostic kits and methods. CIDO also describes hundreds of host-coronavirus protein-protein interactions (PPIs) and the drugs that target proteins in these PPIs. CIDO has been used to model COVID-19 related phenomena in areas such as epidemiology. The scope of CIDO was evaluated by visual analysis supported by a summarization network method. CIDO has been used in various applications such as term standardization, inference, natural language processing (NLP) and clinical data integration. We have applied the amino acid variant knowledge present in CIDO to analyze differences between SARS-CoV-2 Delta and Omicron variants. CIDO's integrative host-coronavirus PPIs and drug-target knowledge has also been used to support drug repurposing for COVID-19 treatment. -/- CIDO represents entities and relations in the domain of coronavirus diseases with a special focus on COVID-19. It supports shared knowledge representation, data and metadata standardization and integration, and has been used in a range of applications. (shrink)

This article discusses on land, landless and confiscation in Nepal during the Maoist insurgency in Nepal.

This article focuses on the imposition of modern education upon the foraging Raute people and the ways in which this project has been both reluctantly accepted and actively resisted by the Raute. The Nepalese government established schools for Raute children as part of the nation-state development policy. However, it has refused to incorporate their cultural values, traditions, customs and language into the school curriculum. This paper argues that in attempting to create forms of domination through the educational process the state (...) fosters inequality. Such an arrangement is met with everyday forms of resistance through non-collective and unorganised behaviour of Raute children at school. The Raute’s silent reaction against the government policies typifies the cultural disposition and ethos of the Raute community. This paper is based on research methods that include observation, interviews, informal discussions and document analysis, and outlines the interconnections between family, social class, students and state agency as they relate to education. In particular, it explores the Raute’s own narratives, perspectives and reactions with regard to their educational processes. This case study is presented in an effort to better understand the relations between resistance and reproduction of knowledge in foraging societies. (shrink)

Objectives: The growing rate of retraction of scientific publications has attracted much attention within the academic community, but there is little knowledge about the nature of such retractions in schizophrenia-related research. This study aimed to analyze the characteristics of retractions of schizophrenia-related publications.

Recent research in science indicates that we are living in a fine-tuned universe. Only a very small parameter space of universal fundamental constants in Physics is congenial for the existence of life. Moreover, recent studies in Biological evolution also reveal that fine-tuning did exist in the evolution. It seems that we are so lucky to exist as all universal fundamental constants and life-permitting factors really fall into such a very small life-allowing region. This problem is known as the fine-tuning problem. (...) Does this phenomenon need an explanation? Can the fine-tuning problem point to the existence of God? Modern Science invokes the idea of multiverse to address the fine-tuning problem. Some scientists suggest that each universe in a set of infinitely many universes contains a typical set of fundamental constants. We should not be surprised why our universe is fine-tuned because we would not exist if the constants are not the life-allowed values. Some suggest that the existence of God can explain this fine-tuning problem. The naturalistic multiverse theory and the existence of God are the two most robust proposals to address the fine-tuning problem. Moreover, some argue that the fine-tuning problem is not real because we are just subject to observational selection effect. In this thesis, I will provide a comprehensive discussion on the fine-tuning phenomena in our universe. In particular, I will use the confirmation principle and the inference to the best explanation simultaneously to evaluate different hypotheses in a more systematic way and give some of the new and updated scientific and philosophical arguments to respond to the recent criticisms of the fine-tuning arguments. I conclude that the theistic hypothesis is the best among all to address the fine-tuning problem. (shrink)

In this paper, we attempt to de-naturalize the prevailing economistic imaginary of work that Max Weber and later commentators described as ‘protestant work ethic,’ epitomized in the figure of homo economicus. We do so by contrasting it with the imaginary of skillful work that can be found in vignettes about artisans in the Zhuangzi. We argue that there are interesting contrasts between these views concerning 1) direct goal achievement vs. indirect goal achievement through the cultivation of skills; 2) the hierarchization (...) of mental versus physical dimensions of work; 3) the crafting of non-dominating relationships between the working subject, their object, and their instruments of work, which leads to questions about the sustainability of these relationships; and 4) the relationship between work and well-being, which the Daoist texts conceptualize in a much more holistic, but also more presentist way than Western economic rationality. We conclude by pointing out the relevance of these differences for several contemporary debates about work, by denaturalizing a dominant imaginary of work, by distinguishing different forms of work, by suggesting a different relation between work and nature, and by raising questions about the desirability of the automation of work. (shrink)

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...) topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

Bernard Williams is widely recognized as belonging among the greatest and most influential moral philosophers of the twentieth-century – and arguably the greatest British moral philosopher of the late twentieth-century. His various contributions over a period of nearly half a century changed the course of the subject and challenged many of its deepest assumptions and prejudices. There are, nevertheless, a number of respects in which the interpretation of his work is neither easy nor straightforward. One reason for this is that (...) both his views and his methods evolved and shifted in significant ways, especially around the time that he wrote and published Ethics and the Limits of Philosophy (i.e. the early 1980s). One way of gauging and assessing these changes in Williams’ views and outlook is to consider his relationship and attitude to other philosophers during this period. Of particular interest is his changing attitude to the moral philosophy of David Hume. This relationship is of considerable importance, not only because it serves as a useful tool for the interpretation of Williams’ views but also because it provides us with some critical insight into the respective strengths and weaknesses of both Hume’s and Williams’ contributions. -/- . (shrink)

Trong bài phiếm luận của mình trên trang The Westwood Enabler, ông Al Gore viết: “The collective foot pollution, caused mostly by Olympic athletes, is killing us slowly, but something else is killing us at an even faster rate. Our assprints. [...] Our feet are big but not as big as our asses.” Ông ấy ám chỉ đến “assprint” thật, ý là ăn nhiều, mông to, rồi đi tập gym cho tăng trưởng cơ mông. Ý ông ấy nói tới sự (...) thực người ta tham gia phát thải oách, do những hoạt động và mong muốn thỏa mãn bản thân. Quá trình ấy có tác động tiêu cực đến môi sinh, chẳng qua là còn thiếu đo đếm chi tiết mà thôi. (shrink)

In his remarks on L’Homme, La Forge aims at a rigid separation of the functions of the body from the activity of the soul. This project looks authentically Cartesian, but some critical issues reveal how difficult it is taking away any activity of the soul in sensitive experience. In the Traité de l’esprit de l’homme, La Forge explicitly limits the cognitive capability of the memory without the active presence of the mind.

Với mục đích tìm ra các nhân tố tác động tới quyết định mua sắm qua nền tảng mạng xã hội Tiktok của sinh viên trên địa bàn TP. Hà Nội, nghiên cứu xây dựng mô hình dựa trên thuyết hành động hợp lý (TRA), thuyết hành vi dự định (TPB) và một số lý thuyết khác, đồng thời, sử dụng phương pháp định lượng và sử dụng phần mềm SPSS nhằm phân tích và kiểm định mô hình các nhân (...) tố tác động. Kích cỡ mẫu dự kiến là 320 sinh viên mua sắm trực tuyến thông qua mạng xã hội Tiktok tại Hà Nội. Thời gian khảo sát từ tháng 4/2024 đến tháng 5/2024. Kết quả nghiên cứu cho thấy, Quyết định mua hàng qua mạng xã hội Tiktok của sinh viên tại TP. Hà Nội chịu tác động của 6 nhân tố bao gồm: (1) Nhận thức về tính hữu dụng; (2) Lòng tin; (3) Cảm nhận rủi ro; (4) Thương hiệu; (5) Ảnh hưởng xã hội và (6) Khuyến mãi. Từ đó, nghiên cứu đề xuất một số giải pháp nhằm cải thiện, tối ưu các hoạt động kinh doanh và mua bán trực tuyến trong thời đại số hiện nay. -/- [The purpose of the research is to find out the factors that affect students’ shopping decisions via the social networking platform Tiktok in Hanoi city, researching and building a model based on the theory of reasoned action (TRA), theory of planned behaviour (TPB) and several other theories, at the same time, using quantitative methods and SPSS software to analyze and test the model of influencing factors. The expected sample size is 320 students shopping online through the social network Tiktok in Hanoi. The survey time is from April 2024 to May 2024. The results of the study show that students’ purchasing decisions via the social network Tiktok in Hanoi city are influenced by six factors including (1) Perception of usefulness, (2) Trust, (3) Perceived risk, (4) Brand, (5) Social influence, and (6) Promotion. From the research results, the author proposes several solutions to improve and optimize online business and purchasing activities in today’s digital age.]. (shrink)

An analysis of the Third Man Argument, especially in light of Constance Meinwald's book Plato's Parmenides. I argue that her solution to the TMA fails. Then I present my own theory as to what Plato's solution was.

Whether Albert Camus’s “existentialist” thought expresses an “ethics” is a subject of disagreement among commentators. Yet, there can be no reading of Camus’s philosophical and literary works without recognizing that he was engaged in the post-WW2 period with two basic questions: How must we think? What must we do? If his thought presents us with an ethics, even if not systematic, it seems to be present in his ideas of “remaking” both man and world that are central to his The (...) Myth of Sisyphus and The Rebel. Curiously, however, this apparent recommendation is ambiguous for the fact that while Camus proposes as much he does so “comme si,” i.e., form a perspective of “as if.” A clarification of this qualification is presented here in the light of the fact that Camus rejects any nihilist project that countenances either suicide or murder. Thereby one may argue that Camus indeed has an ethics that remains pertinent to today. (shrink)

A common and enduring early modern intuition is that materialists reduce organisms in general and human beings in particular to automata. Wasn’t a famous book of the time entitled L’Homme-Machine? In fact, the machine is employed as an analogy, and there was a specifically materialist form of embodiment, in which the body is not reduced to an inanimate machine, but is conceived as an affective, flesh-and-blood entity. We discuss how mechanist and vitalist models of organism exist in a more complementary (...) relation than hitherto imagined, with conceptions of embodiment resulting from experimental physiology. From La Mettrie to Bernard, mechanism, body and embodiment are constantly overlapping, modifying and overdetermining one another; embodiment came to be scientifically addressed under the successive figures of vie organique and then milieu intérieur, thereby overcoming the often lamented divide between scientific image and living experience. (shrink)

Năm 2023 là năm cực kỳ khó khăn đối với kinh tế toàn cầu, khi mà các nước áp dụng các chính sách thắt chặt tiền tệ, các bất ổn thương mại do ảnh hưởng từ cuộc chiến kéo dài ở Ukraine và cuộc xung đột Israel-Hamas, và áp lực do biến đổi khí hậu. Khởi đầu 2023 đầy khó khăn, kinh tế Việt Nam tăng trưởng với tốc độ 3,41% vào Quý I, sau đó tăng trưởng tích cực ở (...) các Quý tiếp theo. Đến Quý IV, tốc độ tăng trưởng ước tính tăng lên mức 6,72%, khiến cho tốc độ tăng trưởng cả năm 2023 ước tính đạt 5,05%. Mặc dù không đạt mục tiêu 6,5% đề ra tại Kế hoạch phát triển kinh tế – xã hội năm 2023 và Nghị quyết 01/NQ-CP của Chính phủ, nhưng đây là một thành tích rất đáng khích lệ cho một năm đầy biến động khó lường trên trường quốc tế. Dựa trên tóm lược tình hình kinh tế – xã hội được cung cấp trên Cổng Thông tin Điện tử Chính phủ, tôi cho rằng các điểm sau là các yếu tố quan trọng góp phần vào sự tăng trưởng ổn định và vững vàng trong năm 2023 của Việt Nam. (shrink)

This piece continues ideas developed in my essay, Mind Matters, through responding to the critique of that essay by Peter K. Manning. Manning cannot conceive that human conduct involves full-bodied semiosis rather than disembodied conceptualism, and that the study of human signification requires a full-bodied understanding. The ancient Greek root phren, basis for the concept of phronesis, is rooted in the heart-lungs-solar plexus basis of bodily awareness, and provides a metaphor for a discussion of bio-developmental, biosemiotic capacities as crucial for (...) human culture. Manning’s use of Wittgenstein is contrasted with the outlook of Charles Peirce. The intense attunement to and reverence for animals and plants in hunter-gatherer peoples is more than some conceptual collective representations system or interaction order or psychological belief system, explainable by Durkheim or Goffman, or Jung’s universal structure of the “collective unconscious,” or by neural net theory. It exemplifies how those peoples are in real learning relationships to the instinctive intelligence of their habitats, deep learning expressed not only in trial-and-error experience but also in the sense of wonder, communicated in ritual life. Mind is found literally in those transactions, not in isolate brains or disembodied conceptualism. (shrink)

The paper discusses a prominent one of Kratzer's (1986, 1991, 2012) arguments against material implication analyses of the denotation of (indicative) conditional sentences. This is the argument based on the sentence _Most of the time, if a man buys a horse, he pays cash for it_. It is shown that material implication makes a prediction that does conform to speakers' intuitions, contrary to Kratzer's claim. The paper also argues that Lewis's (1975) attack on material implication analyses of conditional sentences based (...) on examples where the conditional is embedded under the adverbials _sometimes_ and _never_ does not have much force given that the interpretation of such sentences is subject to inferential pragmatic operations in addition to the recovery of their denotation. (shrink)

This book extract (from‘WHY DO THEY TORTURE? a Sri Lankan Perspective’ (ASIN B0BTCF4LQV)) contributes to the literature by inter alia (1) identifying societal justification as incentivizing torture, (2) disclosing man’s innate cruelty and habitual recourse to elective disassociation as facilitating its unperturbed discharge and (3) deeming moral realization its universal panacea.

Purpose. The author believes that the main topic of philosophical studies of Heraclitus was not nature, not dialectics, and not political philosophy; he was engaged in the development of philosophical anthropology, and all other questions raised by him were subordinated to it to one degree or another. It is anthropology that is the most "dark" part of the teachings of this philosopher, therefore the purpose of this article is to identify the hidden anthropological message of Heraclitus. In case of success, (...) it will become clear what made him "darken". Theoretical basis. The methodological basis of the article is the anthropological understanding of fragments of Heraclitus’ texts presented in a historical and philosophical context. Originality. The philosophical concept of Heraclitus is still a mystery for researchers of his work. The author of the article proposed such a variant of interpretation, within the framework of which different elements of this concept fit into a consistent model. Conclusions. The article proves that although the anthropological turn in philosophy is traditionally associated with the activities of the sophists and Socrates, the previous philosophical thought was also not devoid of anthropological ideas. Moreover, pre-Socratic philosophers posed problems, the interpretation of which brought the doctrine of man to the level of high-order abstractions, while surprisingly preserving the concreteness of the life-meaning questions that confront him. And one of the brightest representatives of pre-Socratic anthropology was Heraclitus of Ephesus. Religion was the motivator that made him study the world, man, and society. The doctrine of the Logos developed by Heraclitus had a tremendous impact on Plato and Philo of Alexandria, and through them on the author of the Fourth Gospel, who begins his story with a "Greek" rethinking of the mystery of the Incarnation. If Heraclitus claimed that a person carries a particle of the Logos, then John proclaimed that the Logos itself incorporated a particle of man. Despite all the differences between these approaches, each of them postulated the cosmic significance of human existence, which means that it brought anthropology to the ontological level. (shrink)