It is generally assumed that existing artificial systems are not phenomenally conscious, and that the construction of phenomenally conscious artificial systems would require significant technological progress if it is possible at all. We challenge this assumption by arguing that if Global Workspace Theory (GWT) — a leading scientific theory of phenomenal consciousness — is correct, then instances of one widely implemented AI architecture, the artificial language agent, might easily be made phenomenally conscious if they are not already. Along (...) the way, we articulate an explicit methodology for thinking about how to apply scientific theories of consciousness to artificial systems and employ this methodology to arrive at a set of necessary and sufficient conditions for phenomenal consciousness according to GWT. (shrink)

This paper is mainly about situating the French language within (its) history. It analyzes the nostalgia for a linguistic and cultural imaginary global dimension of French. Although there are different globalities for different purposes, the one most widespread global language is English. English works internationally as an international language, even where it was once the colonial language, now left in heritage to once colonised countries. But the situation of the French language is quite (...) different, its "globality" being much more discrete and more locally circumscribed. (Yet the French often refer to French as a once diplomatic language, which it is not anymore, except for the French and for the "Francophonie"). This is not to deny the different global outreach (and different publics) of such languages as Mandarin, Arabic, or Spanish. In this paper, i compare French as a mainly local, and English as a global/international language in their different and divergent postcolonial configurations. Having access to a global language does not preclude the local dimension, which has several tracks. Contrary to the monolinguistic dream, languages actually inhabit each other. Since languages inhabit one another, plurilinguism is an asset, but it is also quite accessible to anyone. The French often have an inbuilt difficulty and complex (which comes with the way the first language is taught and transmitted) about not being able to speak another language, which inhibits them right from childhood. Crying over the fate of small languages or of languages "divested" of their universal claim seems useless. Language is a living organism subject to transformations and to decay. (shrink)

Persons and nations agree on the importance of justice but disagree on its requirements. In The End of History and the Last Man Francis Fukuyama argues that human history moves towards liberal democracy as the final ideal for all societies. It is conceivable that liberal democratic societies will converge to similar conceptions of justice and that global spread of liberal democracies will promote consensus. This paper tries to show that consensus on justice is, nevertheless, unlikely, due to reasonable disagreement. (...) Reason does not give a single rational or reasonable solution to conflicting demands of justice. This means that apart from reason, other factors play a role in what is regarded as just. Jurisdiction is influenced by tradition and zeitgeist. This explains why also liberal democracies, which may recognize similar principles of justice, still arrive at differing rankings of these principles and divergent results of jurisdiction in time and place. (shrink)

Globally, languages are disappearing at an unprecedented rate. To establish successful strategic options on how to protect the language's survival, members of linguistic communities must be knowledgeable of the reasons for language extinction or endangerment. This paper discusses how the number of people who speak Pangasinan, which is the eighth most common language in the Philippines, is decreasing over time and how this is affecting the language. It gives an outline of the Pangasinan language's current (...) vitality and covers the Philippines' language policy history. It also considers a situation in which globalization may provide unexpected chances for language revitalization. This study seeks to serve as a springboard for future research and aids teachers and other relevant educational personnel in identifying, comprehending, assessing, and implementing appropriate language-endangerment remedies. The authors also provide suggestions for future research based on their findings. (shrink)

[This is an edited version of a keynote talk at the conference on Neural Information Processing Systems (NeurIPS) on November 28, 2022, with some minor additions and subtractions.] -/- There has recently been widespread discussion of whether large language models might be sentient or conscious. Should we take this idea seriously? I will break down the strongest reasons for and against. Given mainstream assumptions in the science of consciousness, there are significant obstacles to consciousness in current models: for example, (...) their lack of recurrent processing, a global workspace, and unified agency. At the same time, it is quite possible that these obstacles will be overcome in the next decade or so. I conclude that while it is somewhat unlikely that current large language models are conscious, we should take seriously the possibility that successors to large language models may be conscious in the not-too-distant future. (shrink)

This paper examines global English language newspaper coverage of the death of David Bowie. Drawing upon the concept of reification, it is argued that the notion of celebrity is discursively (re)produced and configured through a ‘public face’ that is defined, maintained and shaped via media reports and public responses that aim to know and reflect upon celebrity. In this paper, the findings highlight how Bowie’s reification was supported by discourses that represented him as an observable, reified form. Here, (...) Bowie’s ‘reality’, that is, his authentic/veridical self, was obscured behind a façade of mediation, interpretation and representation, that debated and decided his ‘authenticity’ as a cultural icon. Such debates, however, were engagements with a reified image, enveloped in continual (re)interpretation. As a result, Bowie’s reification was grounded in a polysemous process that allowed numerous versions of ‘himself’ to be aesthetically reimagined, reinvented and repeated. (shrink)

Contact between culturally distinct human groups in the contemporary ‘glocal’ -global and local- world is much greater than at any point in history. The challenge we face is the identification of the most convenient ways to organise the coexistence of different human language groups in order that we might promote their solidarity as members of the same culturally developed biological species. Processes of economic and political integration currently in motion are seeing increasing numbers of people seeking to become (...) polyglots. Thus, English is establishing itself as the usual world supra-language, although it coexists with other lingua francas that are widely used in certain parts of the globe. All this communicative reorganization of the human species may very well pose new problems and aggravate existing tensions as regards language and identity. It would seem that these processes comprise at least four major conceptual dimensions which must be taken into account above all else, as they are both widespread and, left unaddressed, may lead to significant social instability. These dimensions concern linguistic recognition, communicability, sustainability and integration. While accepting the utility of having an inter-national language, the keystone of the system is clearly that it must ensure the linguistic sustainability of each group. The basic principle is likely to be functional subsidiarity, i.e., whatever can be done by the local language should not be done by another one which is more global. As in the quote from Paracelsus --“the dose alone makes the poison”-- contact between languages is not ‘poisonous’ per se, but when the correct dose is exceeded it can prove harmful to the language whose position is weaker. A multilingual and communicated humanity is possible. (shrink)

In the middle of geopolitical currents, this paper seeks to replicate the discourse on the emergence and sustainability of language acquisition. As a writer, I believe that this discussion should be continued since it draws lessons from the current global position in which Ukraine finds itself, with Russia's horrific invasion. On the other hand, the degradation of many types of languages with a linguistic background implies that global, regional, national, and local constellations are now eroding local, national, (...) and tribal languages. Because this scenario has the potential for negative treatment, such as the systematic extinction of one language for the benefit of imperialism or neocolonialism, this overview is recreated to serve as a learning resource for the whole global community. (shrink)

A norm of local expert deference says that your credence in an arbitrary proposition A, given that the expert's probability for A is n, should be n. A norm of global expert deference says that your credence in A, given that the expert's entire probability function is E, should be E(A). Gaifman (1988) taught us that these two norms are not equivalent. Stalnaker (2019) conjectures that Gaifman's example is "a loophole". Here, I substantiate Stalnaker's suspicions by providing characterisation theorems (...) which tell us precisely when the norms give different advice. They tell us that, in a good sense, Gaifman's example is the only case where the two norms differ. I suggest that the lesson of the theorems is that Bayesian epistemologists need not concern themselves with the differences between these two kinds of norms. While they are not strictly speaking equivalent, they are equivalent for all philosophical purposes. (shrink)

Literature’s qualities can be highlighted by combining it with other forms of art. Manga, which is a Japanese traditional literary genre that involves visual art, has gained worldwide popularity in the last few decades. Subsequently, it was adapted into anime. This study explores the legitimacy of manga in literature, its global influence among notable figures such as prime ministers or presidents, and the zenith it attained in anime, which is a universal language. Are manga and anime universal solely (...) due to their graphics and stories? Or is it rather because of their ability to connect people to the sacred? Is image universal? If so, what kind of image? Static one? Moving one? Which, manga or anime, can rather be considered universal? What does the future hold for literature and its various adaptations? (shrink)

Global climate change has been characterised as the crisis of reason (Val Plumwood), imagination (Amitav Ghosh) and language (Elizabeth Rush), to mention some. The 'everything change', as Margaret Atwood calls it, arguably also impacts on how we aesthetically perceive, interpret and appreciate nature. This article looks at philosophical theories of nature appreciation against global environmental change. The article examines how human-induced global climate change affects the 'scientific' approaches to nature appreciation which base aesthetic judgment on scientific (...) knowledge and the competing 'non-scientific' approaches which emphasise the role of emotions, imagination and stories in the aesthetic understanding of environment. The author claims that both approaches are threatened by global climate change and cannot continue as usual. In particular, he explores aesthetic imagination in contemporary times when our visions about environment are thoroughly coloured by worry and uncertainty and there seems to be little room for awe and wonder, which have traditionally characterised the aesthetic experience of nature. Finally, he proposes that art could stimulate environmental imagining in this age of uncertainty. (shrink)

Moral expressivists think that moral thoughts and sentences don’t represent or describe the world, at least not in any interesting sense. Global expressivists think that _no_ thoughts or sentences represent the world; local expressivists think that some do and others don’t. Huw Price has influentially argued that local expressivism collapses into global expressivism, due both to the effects of minimalist theories of representation and similar concepts, and to an unappreciated consequence of the success of specific expressivist theories like (...) moral expressivism. In this paper I argue that Price’s arguments don’t succeed. While they can be fixed, doing so makes them miss their intended target. Local expressivists should therefore not be worried by Price’s arguments. (shrink)

:The language policy in Nigeria granted the English language the status of being the sole official language, and the language of instruction in the country. This approach influenced the educated people's competence, and subsequently, attitudes towards others within their locality and global arena. The study aims to investigate the role of the English Language in Nigerian Development. This paper argues that English as the Nigerian official language is well accepted due to the multi-lingual (...) state of Nigeria. The study observes that English language is a political and social element in the process of building, unification, and maintaining the Nigerian state and as an essential element of national development. This study contributes to the understanding of multi-lingual nations and supports the research literature which shows that English language plays a significant role in unifying multi-lingual Nigeria. (shrink)

Medium-sized language communities face competition between local and global languages such as Spanish, Russian, French and, above all, English. The various regions of Spain where Catalan is spoken, Denmark, the Czech Republic, and Lithuania show how their medium-sized languages (a term used to distinguish them as much from minority codes as from more widely-spoken codes) coexist alongside or struggle with their big brothers in multilingual families. This comparative analysis offers unique insight into language contact in present-day Europe.

This article fosters the significance of Muhammad Iqbal’s pacifist ethics in the post-9/11 world. In the post-9/11, there emerged a new world order in which violence emerged in many guises, including terrorism and war, which has devastated global peace since the advent of the twenty-first century. Undeniably, the threat of a nuclear war has been constantly harassing the world. Under these atrocious conditions, the question is whether Iqbal’s pacifist ethics could help achieve and sustain global peace. Iqbal was (...) an empirically informed and trained philosopher in the early twentieth century in the Western and Islamic traditions. He witnessed the First World War and identified the factors of the Second World War, which had started just a year after his death. Iqbal identified that materialistic interests and colonial and imperial exploitations cause conflicts, eventually leading to violence and war. The recurrent problem is how we avoid the Third World War to sustain global peace. Iqbal’s ethics offer two ideas for achieving global peace: reverence for humanity and human fraternity. Reverence for humanity helps develop human potential, which promotes creative activities vital for positive peace. Human fraternity is the only dependable unity among human beings, despite their particular races, colours, cultures, or languages, for acquiring global peace. The article thus demonstrates the relevance and significance of Iqbal’s ethics in achieving and sustaining a peaceful co- existence in the world. (shrink)

This article investigates whether the politics of nationalism fosters human development and global peace. Nationalism is a political ideology that primarily gives birth to nation-states based on particular shared identities, such as religion, race, culture, or language. Empirical evidence shows that nationalism causes conflicts, which leads to violence, terrorism or war. On the one hand, nationalism gives birth to nation-states; on the other hand, it creates hostility in the world. However, Lahouari Addi argues that giving birth to nations (...) and their nation-building are two different social phenomena. Addi contends that the public sphere and civil peace are the essential conditions for nation- building. Addi’s argument for nation-building is promising. In line with this argument, this paper asserts that the politics of nationalism should make human development and peace in their respective nation-states. To explain malign and benign aspects, the paper differentiates between two kinds of nationalism: negative and productive. Negative nationalism, based on the politics of exclusion, discriminates, humiliates, exploits, and coerces the people of other nations, which causes conflicts and, eventually violence. This strand of nationalism is inconsistent with human development and global peace. Instead, productive nationalism, based on the politics of inclusion, fosters a sense of reverence for humanity which supports self-respect, dignity, freedom, equality, and fraternity in the world. Productive nationalism helps develop human potential, which leads to positive peace through creative accomplishments, such as performing arts, literature, and sports. Thus, the research implies that the politics of productive nationalism creates positive moral values to promote cooperation among people within and across the nations, which fosters human development and peace in the world. In the domain of qualitative research, this paper adopts the methodology of empirically informed philosophical analysis to evaluate the documentary resources. (shrink)

Human linguistic phenomenon is at one and the same time an individual, social, and political fact. As such, its study should bear in mind these complex interrelations, which are produced inside the framework of the sociocultural and historical ecosystem of each human community. Understanding this phenomenon is often no easy task, due to the range of elements involved and their interrelations. The absence of valid, clearly developed paradigms adds to the problem and means that the theoretical conclusions that emerge may (...) be unclear on certain points. It is true that in the last fifty years sociolinguistic studies have advanced considerably, and today we have access to an impressive set of data and a wide variety of theoretical reflections. But as a discipline sociolinguistics does not yet have unified, powerful theoretical models able to account rigorously and clearly for the phenomena it studies. Sociolinguistic studies are today a diverse set of contributions in which certain and theoretical schools and lines of research emerged; but as is to be expected in a relatively new field, there is not enough communication between the various schools and they cannot yet be said to be integrated in terms of their conceptual and theoretical postulates. Against this background, our work aims to contribute to the overall, integrated understanding of the processes of language contact. Via an interdisciplinary, eclectic approach, it also aims to aid the theoretical grounding and integration of a unified, common sociolinguistic paradigm. Our strategy will not be merely to combine the contributions from ongoing research lines, but to address the question from a more global viewpoint which, together with the more innovative contemporary scientific disciplines, permits a harmonious integration of the various sociolinguistic perspectives in a broad, deep and unitary approach to the reality. The materials used to construct this unified approach are taken from many sources: Theoretical physics, ecology, the philosophy of science and mind, anthropology, phenomenological and process sociology, cognitive sciences, political science, pragmatics, history, systems theory, approaches to complexity and obviously sociolinguistics, are all involved in a dialogue in this desire for integration. (shrink)

The current study has four objectives to examine whether: -/- The family’s provisions of cultural-historical knowledge of other countries, communication methods with people in different cultures, and encouragement to learn foreign languages are associated with students’ willingness to exchange historical and cultural information with other people. Students’ willingness to exchange historical and cultural information with others is associated with their awareness of cultural diversity. Students’ willingness to exchange historical and cultural information with others is associated with their awareness of (...) class='Hi'>global interdependence. Students’ willingness to exchange historical and cultural information with others is associated with their awareness of peace protection. (shrink)

Some time ago, the philosopher Luciano Floridi suggested that Western philosophy, and the mainstream contemporary approach to it traditionally called ‘analytic philosophy’, is in dire need of a reboot. The concern was that the discipline might be in a period of decadence. Analytic philosophy would be benefited by greater internationalization, wider and more transparent decision-making, and the reduction (as much as possible) of conflicts of interest as well as of its current habit of hiring and providing publication opportunities on the (...) basis of contacts, networking, and academic pedigree. If we are right, then we need a reconditioning of the institutional framework of analytic philosophy that adjusts it to the current global and interconnected world. (shrink)

Successful biomedical data mining and information extraction require a complete picture of biological phenomena such as genes, biological processes, and diseases; as these exist on different levels of granularity. To realize this goal, several freely available heterogeneous databases as well as proprietary structured datasets have to be integrated into a single global customizable scheme. We will present a tool to integrate different biological data sources by mapping them to a proprietary biomedical ontology that has been developed for the purposes (...) of making computers understand medical natural language. (shrink)

In recent years, philosophers have used expressions of Wittgenstein’s (e.g. “language-games,” “form of life,” and “family resemblance”) in attempts to conceive of the discipline of philosophy in a broad, open, and perhaps global way. These Wittgenstein-inspired approaches indicate an awareness of the importance of cultural and historical diversity for approaching philosophical questions. While some philosophers have taken inspiration from Wittgenstein in embracing contextualism in philosophical hermeneutics, Wittgenstein himself was more instrumental than contextual in his treatment of other philosophers; (...) his focus in his writings was on his own philosophical problems. Does this mean that Wittgensteinian philosophy is a poor resource after all for comparative, cross-cultural, or globally-engaged philosophy (i.e. if it is properly Wittgensteinian)? In this article, I examine the relevance of Wittgenstein to contextually-sensitive philosophy through studies of his conceptions of history and culture, his interest in Spengler’s philosophy of history, and recent scholarship by Hans-Johann Glock and Hans Sluga on the place of contextualism in Wittgenstein’s analysis of philosophical problems. Ultimately, this article advances the view that there are strong resources in Wittgenstein’s philosophy for those seeking a more globally-engaged approach to the field. (shrink)

This paper adopts a transnational approach to a global issue. I bring together two different traditions—Derridean deconstruction and Buddhism--to address world conflicts as well as intra- and inter-national calls for apology in the global age. Derrida and Buddhism are brought together for good reasons. The “cosmos” underpins both kinds of praxis. The kosmos-polis is the context which prompts Derrida to interrogate forgiveness anew; Buddhism has telling insights to offer on the cosmic effects of karma which could help move (...) us beyond global conflicts. Both deconstruction and Buddhism are radically anti-essentialist; both destabilize concepts of “self” and substance; both push aporetic thinking to the extreme where language, concepts, and ontology deconstruct themselves. Both seem to hold out new alternatives for world peace where existing “institutions of forgiveness” have failed. My examination of these similarities however, are linked up with my analyses of their critical differences. Central to the divergence I demonstrate between Derrida and Buddhism is how the two tackle the Abgrund of forgiveness. Derrida rethinks forgiveness in the groundless ground of “forgiving the unforgivable.” In Buddhism, the groundless ground (samsara-nirvana) of forgiveness can be traced to the “forgoing of the self.” One cannot give up one’s claim if one cannot give up (parts of) the self in the first place. In contrast to Derrida’s “impossible but necessary” forgiveness, Buddhism offers a “possible but unnecessary” forgiveness. For Derrida, forgiveness necessitates forgiving the unforgivable. For Buddhism, nothing is unforgivable. By giving up the self, there is no victim, no aggressor, and no sin to forgive in the first place. (shrink)

Abstract: English language teaching is very important because of the global status of English. English language teaching is a process that requires great efforts on the part of all the participants. Classroom interactions, activities, textbooks are the most important elements of teaching process for the aims and objectives of a course. Main objective of this study is to discover English language teaching skills in primary schools of union council Kumb Taluka Kotdiji, District Khairpur Mir’s. The Questionnaire (...) was prepared for teachers to explore the different aspects of teaching English skills and teachers’ skills, (Training, teacher qualifications regarding English, English teaching methodologies). The questionnaire identifies teacher training and instructional materials. A sample of 20 teachers (both male and female) were selected from different schools of union council Kumb Taluka Kotdiji, District Khairpur Mir’s. The data obtained was tabulated and analyzed by the percentage. (shrink)

Local expressivism is the idea that some kinds of sentences express mental states other than beliefs. Global expressivism is the idea that all sentences are similarly expressive (of attitudes) instead of representational. They appear to disagree, but due to the vagueness of these big-picture ideas, the disagreement between them has not yet been clearly pinned down and has been suspected to be empty. This paper fixes this problem and shows not only how and where they disagree, but also that (...) their disagreement is more profound than it has usually been conceived as. I first show that local and global expressivism have very different conceptual origins and thus that we should not think of them as carrying the same project to different extents. I then show their disagreement: global expressivists think that the meaning of all kinds of sentences is primarily inferential, and the meaningfulness of language is to be primarily explained by our trying to agree with our peers, while local expressivists think that the meaning of some kinds of sentences is primarily representational, and the meaningfulness of language is to be primarily explained by our trying to agree with the environment. An important upshot of this reframing of the debate is that global expressivists’ arguments to convince local expressivists are not successful. (shrink)

Understanding Terrorism in the context of Global Security -/- Author / Authors : Shreyasi Ghosh Page no. 89-106 Discipline : Political Science/Polity/ Democratic studies Script/language : Roman/English Category : Research paper Keywords: Terrorism, Violence, Threat, Global Security, Globalization.

Our environment is saturated in the English language due to globalisation; yet accompanying western philosophical concepts can be contested, even resisted, in different cultural contexts. The philosophical ideas associated with the Anglosphere are rooted in the cultural, economic, religious and social traditions of broader Anglo-European, or “western” culture and are decontested ideologically within that culture. The contestation of western ideology is beneficial for global culture, but this aspect of cross-cultural dialogue is often neglected in South Asia where English (...) language learning occurs in a post-colonial context and is often accompanied by the attempted internalisation of Anglo-European culture and norms. This paper contrasts the philosophical underpinnings of ethics in South Asia and the west. The metaphysical and cultural frameworks underlying these systems can result in conceptual misunderstandings that can only be resolved by dialogue. The aim of this theoretical paper is to examine ethical theories and show how English language can be instrumental in creating this cross-cultural dialogue. (shrink)

The findings show that the family’s provisions of cultural-historical knowledge of other countries, communication methods with people in different cultures, and encouragement to learn foreign languages are positively associated with students’ willingness to exchange historical and cultural information with other people. We also found that students’ willingness to exchange historical and cultural information with others is positively associated with their awareness of cultural diversity, global interdependence, and peace protection.

This bibliographical guide gives a comprehensive overview of the historiography of philosophy and thought in the Japanese language through an extensive and thematically organized collection of relevant literature. Comprising over one thousand entries, the bibliography shows not only how extensive and complex the Japanese tradition of philosophical and intellectual historiography is, but also how it might be structured and analyzed to make it accessible to a comparative and intercultural approach to the historiography of philosophy worldwide. The literature is categorized (...) and organized according to thematic focus areas such as geographical regions and continents, nations or peoples, religious traditions and philosophical teachings such as Buddhism, Islam, Shintō, and Confucianism, as well as disciplines such as ethics, aesthetics, and political thought. The bibliography is accompanied by an introduction outlining the research method as well as quantitative and qualitative approaches to analyzing the material, followed by a chronological overview of the historiography of philosophy and thought in the Japanese language and of the Japanese tradition of writing “world histories of philosophy.” As a first step towards a “history of the historiography of philosophy” in non-European languages, we hope that this guide will provide a useful tool for interculturally oriented scholarship aimed at a non-Eurocentric and diversified historiography of philosophy in a global perspective. (Open access, see link below.). (shrink)

This paper identifies a new source that explains environmental behaviour: the presence of future tense marking in language. We predict that languages that grammatically mark the future affect speakers' intertemporal preferences and thereby reduce their willingness to address environmental problems. We first show that speakers of languages with future tense marking are less likely to adopt environmentally responsible behaviours and to support policies to prevent environmental damage. We then document that this effect holds across countries: future tense marking is (...) an important determinant of climate change policies and global environmental cooperation. The results suggest that there may be deep and surprising obstacles for attempts to address climate change. (shrink)

The hazards of the use of English as a default language in analytic philosophy are obvious to everyone except mainstream analytical philosophers. The uncanny conceptual resemblance between what one is told about Jerry Fodor’s universal Language of Thought and current globalese basic academic English calls for reflection. [...] What I am pleading for is not just a matter of paying great attention to other philosophical traditions. It is a matter of understanding how English cannot serve as any centre (...) or point de départ for the description of all cognitive systems. We need to try to define the topology of the human cognitive space where English must show up as the very untypical case of a natural language that it manifestly is. Pace Donald Davidson, English is not the measure of all things. And historical cognitive ethnography is relevant to philosophical epistemology. The indispensable basis for any philosophy with global ambitions is a conceptual “experimental method” applied to the problems of conceptual diversity among human languages regarding not least of all the conceptual schemes of which one’s own philosophical keywords are an integral part. (shrink)

This riveting book introduces an overall analytical framework and theoretical guideline for all teachers-researchers involved in inspecting the dynamic role of English on social media. It concentrates on Facebook data generated by EFL university students in Mongolia and Japan, and it accommodates a clear delineation in the trans-linguistics turn, while exploring in depth the global spread of authenticity. Structurally, the book comprises nine chapters, and thematically is classified into four parts, and can be viewed from two aspects. The first (...) aspect, thereby, aims to elucidate the connection between English and transnational EFL university students as social media users. The focal point in the second aspect, thereby, is on numerous dynamic claims of authenticity and legitimacy by transnational EFL university students in term of their intricate association with English on social media. (shrink)

We show that critically accumulating "difficult" problems, contradictions and stagnation in modern science have the unified and well-specified mathematical origin in the explicit, artificial reduction of any interaction problem solution to an "exact", dynamically single-valued (or unitary) function, while in reality any unreduced interaction development leads to a dynamically multivalued solution describing many incompatible system configurations, or "realisations", that permanently replace one another in causally random order. We obtain thus the universal concept of dynamic complexity and chaos impossible in unitary (...) mathematics. This huge difference between the unreduced mathematics of real-world dynamics and strongly limited unitary “models” of traditional mathematics inevitably induces a growing series of “unsolvable” problems and other “mysteries” that culminate now in the crisis of the “end of science”, where the stagnating unitary “science” in question includes only the described limitation of the traditional mathematical framework (unfortunately accepted as the unique possible basis for any scientific knowledge). In this brief review, we show that science extension to the unreduced, dynamically multivalued mathematics of the intrinsically complex real-world dynamics provides stagnating problem solutions and reconstitution of the intrinsic causality and unity of science desperately missing in its artificially limited unitary framework. Painful stagnation of the latter should be replaced now by the unlimited new progress of the extended, causally complete knowledge of the universal science of complexity, which provides the urgently needed issue from the current impasse of the global civilisation development. (shrink)

The crisis of our times is that we have science without wisdom. This is the crisis behind all the others. Population growth, the terrifyingly lethal character of modern war and terrorism, immense differences of wealth across the globe, annihilation of indigenous people, cultures and languages, impending depletion of natural resources, destruction of tropical rain forests and other natural habitats, rapid mass extinction of species, pollution of sea, earth and air, thinning of the ozone layer, above all global warming - (...) even the aids epidemic: all these relatively recent crises have been made possible by modern science and technology. Indeed, in a perfectly reasonable sense of "cause", they have been caused by modern science and technology. An essential step we need to take, in order to tackle these global problems more effectively, intelligently and humanely than we have done so far, is to create a new kind of academic inquiry which puts problems of living, and the pursuit of wisdom, at the heart of the enterprise. (shrink)

Global society issues are putting increasing pressure on both small and large organizations to communicate ethically at all levels. Achieving this requires social skills beyond the choice of language or vocabulary and relies above all on individual social responsibility. Arguments from social contract philosophy and speech act theory lead to consider a communication contract that identifies the necessary individual skills for ethical communication on the basis of a limited number of explicit clauses. These latter are pragmatically binding for (...) all partners involved and help to ensure that the ground rules of cooperative communication are observed within a group or an organization. Beyond promoting ethical communication, the communication contract clarifies how individual discursive behaviour can be constructively and ethically monitored by group leaders in business meetings. A case study which shows what may happen when ground clauses of ethical communication are violated is presented. The conclusions of the study highlights why attempting to respect the communication contract is in the best interest of all partners at all levels within any group or organization. (shrink)

I present a new definition of verisimilitude, framed in terms of causes. Roughly speaking, according to it a scientific model is approximately true if it captures accurately the strengths of the causes present in any given situation. Against much of the literature, I argue that any satisfactory account of verisimilitude must inevitably restrict its judgments to context-specific models rather than general theories. We may still endorse—and only need—a relativized notion of scientific progress, understood now not as global advance but (...) rather as the mastering of particular problems. This also sheds new light on longstanding difficulties surrounding language-dependence and models committed to false ontologies. (shrink)

In the contemporary era, English language performs a crucial role in global transformation and exchange. Diversification and modification of the language has not only diminished the age-old occidental/oriental dichotomies but has caused a complete erasure of the cartographical divisions of nation-state across the world. This language through a continuous process of colonial and marketing exchanges has become the primary source of universal contact. The acceptance and impact of English varies from nation to nation. English may have (...) been introduced as a formal communicative procedure in Europe, but in the continents of Africa, Asia, America or Australia the language was introduced as a powerful colonial discourse and it is still flourishing as a neo-imperialistic discourse in several countries. This paper highlights the function of English in post-independent India, imploring the gradual transcendence of the language from mere colonialism to globalism. The language has been re-explored and rediscovered as an anti-colonial weapon to escape from the colonial shadow and establish universally distinct language identity. Most fascinating aspect about India is that English has been mimicked and molded on the basis of distinctive language communities spread across different states. Indianized version of English is not a centrally complete concept, but exists through its regional differences. Shedding its capitalist and colonialist identity, today English has emerged as a successful anti-colonial weapon in India to encounter all forms of imperialism or neo-imperialism. (shrink)

I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call “genuine”) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue—the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing (...) contrasts between contemporary interests and classical Chan, but more importantly by paying greater attention to the role language and rhetoric play in classical Chan. What roles do questions play in Chan encounter dialogues, and are any of the questions genuine? Is there anything about the conventions of the genre that keeps readers from interpreting some questions in this way? To address these topics, I will proceed as follows. First, on a global level and for critical-historical context, I survey Chan transmission literature of the Song dynasty in which encounter dialogues appear, and their role in developments of Chan/Zen traditions. Second, I zoom in on structural elements of encounter dialogues in particular as a genre. Third, aligning with the trajectory of performative analyses of Chan literature called for by Sharf and Faure, I turn to develop and criticize a performative model of questions from resources in recent analytic and continental philosophy of language and I apply that model to some questions in encounter dialogue literature. (shrink)

Can we believe that there are non-existent entities without commitment to the Meinongian metaphysics? This paper argues we can. What leads us from quantification over non-existent beings to Meinongianism is a general metaphysical assumption about reality at large, and not merely quantification over the non-existent. Broadly speaking, the assumption is that every being we talk about must have a real definition. It’s this assumption that drives us to enquire into the nature of beings like Pegasus, and what our relationship as (...) thinkers is to them. However, I argue this assumption only holds if you think your language, and in particular that aspect of it to do with referring to entities works in a specific way. This is the specific way generally assumed by the discipline called ‘Semantics’. I sketch out an alternative, call it global expressivism, in which talk of referring is given an expressivist, speech-act theoretic treatment. If we accept that our talk of the non-existent works as the global expressivist tells us it does, then the question of the metaphysical nature of non-existent entities is utterly void. You might say that Pegasus is empty of any metaphysical nature. Since the non-existent lacks any metaphysical nature, the metaphysics of the non-existent, Meinongianism, as a form of inquiry, lacks a subject matter, despite the fact that we talk happily, and indeed unavoidably, of the non-existent. (shrink)

With the current international competition among global companies, Business English as a Lingua Franca (BEFL) has become a necessity. As for one, Boardwalk Direct Selling Company recognizes the adoption of the BEFL concept within the organization to equip its workforce with adequate English language skills at par with global standards. This study aims to assess the organization’s current English proficiency and the readiness of its employees to embrace BEFL. This also presents the major English language skills (...) areas that need improvement through training intervention. A stratified sampling method is utilized to extract data via an online survey. Respondents are strategically chosen to represent different strata such as organizational departments or groups, job levels, tenure, and age. A convenient size of 34 respondents participated in this study. Generally, respondents acknowledge the importance of the English language skill set in their job functions and as criteria for their career growth. Half of the sampling population affirms their English language proficiency. However, the study reveals that Boardwalk employees are willing to subject themselves to improving their English skills, most particularly in speaking and writing aspects. Given their willingness, the employees recommend that the company strengthen its BEFL trainings across the organization. Moreover, with the current setup of mostly working from home due to COVID restrictions, majority of the employees prefer online learning. (shrink)

Współcześnie rośnie znaczenie badań interdyscyplinarnych oraz z zakresu zróżnicowania kulturowego, wielokulturowości i współpracy międzykulturowej. Istotne jest także uwzględnianie globalnych procesów zmian związanych z upowszechnianiem cyfrowych technologii informatycznych i telekomunikacyjnych. Jedną z teorii mających podstawowe znaczenie w tym obszarze badań jest koncepcja autorstwa E. Sapira i B.L. Whorfa. Celem artykułu jest przybliżenie aktualności sporu naukowego dotyczącego poglądów tych autorów na relacje pomiędzy językiem a poznaniem. Opracowanie opiera się na krytycznej analizie literatury przedmiotu. W podsumowaniu wskazane zostały główne wnioski i rekomendacje co (...) do dalszych kierunków badań. ** Nowadays is growing importance of interdisciplinary research and in the field of cultural diversity, multiculturalism and intercultural cooperation. It is important also to take into account the global processes of changes associated with the dissemination of digital information and communication technologies. One of the theories which are essential in this area of research is the concept by E. Sapir and B.L. Whorf. The purpose of the article is to introduce into a current condition of scientific dispute concerning the views of these authors on the relationship between language and cognition. Paper is based on a critical analysis of the literature. In conclusion, the main findings and recommendations for further research were identified. (shrink)

In this essay, our goal is to discover science in Martin Heidegger's Introduction to Metaphysics, lecture notes for his 1935 summer semester course, because, after all, his subject is metaphysica generalis, or ontology, and this could be construed as a theory of the human brain. Here, by means of verbatim quotes from his text, we attempt to show that indeed these lectures can be viewed as suggestion for an objective scientific theory of human perception, the human capacity for deciphering phenomena, (...) ie. hermeneutics in its broadest sense. His added notes from the 1953 edition, all of which are comments, not corrections, imply that he never abandoned these thoughts on metaphysics, despite all of his utterances about a need to overcome it, and their popular interpretations to that effect. In his presentation, he further develops the colorful and intuitive style, an hermeneutic language, that he had created in his earlier work Being and Time. Of human existence he speaks in such expressions as being-there -- ``Dasein" -- and being-in-the-world, the latter term no longer explicit in the 1935 lectures. The lectures can be read as a pre-scientific analysis of how man, being-there, perceives his environment, artfully managing to deal with the manifold challenges posed by the phenomenal structures of the universe. Man attentively recognizes and deciphers their pre-linguistic contents and, while trying to make sense of it all, puts into words his awareness. There are numerous passages in Heidegger's work where he in fairly concrete terms provides us with hints for a perceptive science that, as it turns out and is demonstrated below in this essay, can be explained in terms of recent advances in neuroscience. It would be implausible, even unthinkable, unimaginable, for there not to be found essential agreement between on one hand his philosophical insights gained by hermeneutics of Dasein, into how our brain functions to let us know what's happening & on the other hand, scientific discoveries obtained through anatomy, EEG, fMRI, TMS, electrode implants, etc, of brain structures & functions employed in perception of the momentary scene. A nexus between science and philosophy is provided in Heidegger's definitive treatment of the Logos, here interpreted as a structural version of Platonic forms (Burchard, 2014). This allows for neurolinguistic brain functions to serve as meta-context for Heidegger's being-in-the-world. The logical functions of Dasein's anatomical brain are performed by the logos machine, formerly the human soul, using top-down processing based on a global context, the noumenal cosmos which humans maintain internally. Heidegger's 1942/43 winter semester lectures Parmenides extend in unbroken fashion his 1935 work, proving that he never abandoned, as is widely claimed, his metaphysical avenue of thought. (shrink)

Mathias Risse’s On Global Justice is a unique and important contribution to the growing literature on global justice. Risse’s approach to a variety of topics, ranging from domestic justice and common ownership of the earth, to immigration, human rights, climate change, and labour rights, is one that conceives of global justice as a philosophical problem. In this commentary I focus on a number of reservations I have about approaching global justice as a philosophical rather than an (...) inherently practical problem. To his credit Risse does acknowledge at various stages of the book that a good deal of the applied terrain he ventures into presupposes complex and contentious empirical assumptions. A greater emphasis on those points would, I believe, helpfully reveal the shortcomings of tackling intellectual property rights by appealing to Hugo Grotius’s stance on the ownership of seas, or the shortcomings of tackling health by invoking the language of human rights without acknowledging and addressing the constraints and challenges of promoting health in an aging world. (shrink)

Within the interdisciplinary field of new materialism Karen Barad’s theory of agential realism deconstructs our current euro-western metaphysical perception of the world and our existence within it, to then re-build an understanding based on relatively new findings within quantum physics. In this thesis I try to recreate Barad’s theory to see what ethical consequences might come from it. Together with practical examples within the discourse of today’s social world and our global connectedness I hope to create a better understanding (...) of the impact of our actions and being on our culture and what we call the natural world. Removing the unique agency given to human culture and language to instead, with the help of post-humanistic ideas, add agency as a universal enactment rather than an attribute, we should start to see ourselves as active and real parts of the world-building that is our home. One main question that I see arise in the end is: what does responsibility entail when we all are one and the same? (shrink)

The global scale of contemporary human life and activity places us in a generic conflict between our identity as individuals and our awareness of the individual's global responsibilities. We face a conflict between the reassuring condition of living according to tradition and the unsettling condition of living in the "new continent" where human self-constitution has global implications. The cohesive set of shared traditional values and ideals is effectively overwritten by the possibility and necessity of innovation in response (...) to global demands. Many paths between the ideal of universahsm and the individual's instantiation in tradition have been contemplated by philosophers and social activists. Given the current dynamics of change, most of these projects, while of good intendon, are nevertheless profoundly naïve in their fundamental assumptions. We are at a crossroads in which we experience a condition of instability that precedes any fundamental bifurcation. But in contrast to the dominant view that instability is by definition negative, we are witnessing an extraordinary explosion of creativity. (shrink)

Abstract: Background: In spite of the fact that computers continue to improve in speed and functions operation, they remain complex to use. Problems frequently happen, and it is hard to resolve or find solutions for them. This paper outlines the significance and feasibility of building a desktop PC problems diagnosis system. The system gathers problem symptoms from users’ desktops, rather than the user describes his/her problems to primary search engines. It automatically searches global databases of problem symptoms and solutions, (...) and also allows ordinary users to contribute exact problem reports in a structured manner. Objectives: The main goal of this Knowledge Based System is to get the suitable problem desktop PC symptoms and the correct way to solve the errors. Methods: In this paper the design of the proposed Knowledge Based System which was produced to help users of desktop PC in knowing many of the problems and error such as : Power supply problems, CPU errors, RAM dumping error, hard disk errors and bad sectors and suddenly restarting PC. The proposed Knowledge Based System presents an overview about desktop PC hardware errors are given, the cause of fault are outlined and the solution to the problems whenever possible is given out. CLIPS Knowledge Based System language was used for designing and implementing the proposed expert system. Results: The proposed PC desktop troubleshooting Knowledge Based System was evaluated by IT students and they were satisfied with its performance. (shrink)

After introducing the new field of cultural evolution, we review a growing body of empirical evidence suggesting that culture shapes what people attend to, perceive and remember as well as how they think, feel and reason. Focusing on perception, spatial navigation, mentalizing, thinking styles, reasoning (epistemic norms) and language, we discuss not only important variation in these domains, but emphasize that most researchers (including philosophers) and research participants are psychologically peculiar within a global and historical context. This rising (...) tide of evidence recommends caution in relying on one’s intuitions or even in generalizing from reliable psychological findings to the species, Homo sapiens. Our evolutionary approach suggests that humans have evolved a suite of reliably developing cognitive abilities that adapt our minds, information-processing abilities and emotions ontogenetically to the diverse culturally-constructed worlds we confront. (shrink)

The post-Westphalian Nation State developed by becoming more and more an Information Society. However, in so doing, it progressively made itself less and less the main information agent, because one of the main forces that made the Nation State possible and then predominant, as a historical driving force in human politics, namely Information and Communication Technologies (ICTs), is also what is now making it less central, in the social, political and economic life of humanity across the world. ICTs enable and (...) promote the agile, temporary and timely aggregation, disaggregation and re-aggregation of distributed groups around shared interests across old, rigid boundaries represented by social classes, political parties, ethnicity, language barriers, physical and geographical barriers, and so forth. Similar novelties call for a serious exercise in conceptual re-engineering. This paper argues for the need to understand how the new informational multiagent systems may be designed in such a way as to take full advantage of the socio-political progress made so far, while being able to deal successfully with the new global challenges (from the environment to the financial markets) that are undermining the legacy of that very progress. (shrink)

The objective of this work is to explore the notion of “action” and “agency” in artificial intelligence (AI). It employs a metaphysical notion of action and agency as an epistemological tool in the critique of the notion of “action” and “agency” in artificial intelligence. Hence, both a metaphysical and cognitive analysis is employed in the investigation of the quiddity and nature of action and agency per se, and how they are, by extension employed in the language and science of (...) artificial intelligence. The advent of the science of artificial intelligence and cognitive science, and the technological applications of artificial intelligence in the production of agents such as driverless cars and expert systems, have raised the question of moral, ethical and/or legal responsibility in AI agents. This has re-emphasized the importance of the philosophical discourse on the notions of action and agency, which in contemporary intellectual discourse are now perceived to be phenomena within the epistemic competence of the natural sciences. This paper argues that AI systems do not and cannot possess free agency and autonomy, thus cannot be morally and ethically responsible, hence, it recommends a socio-political response to the question of responsibility in AI. It is then the duty of individual nations, or the global community to define and enact policies on who shoulders the responsibility of actions executed by AIs. (shrink)

The illiberals uphold democracy as a political form devoid of liberal values. The “illiberal democracy” repositions liberalism in the past, and by doing so it also frequently uses a language indistinguishable from that of the left critique of “global neoliberalism.” European leaders of this stripe were staunch supporters of Donald Trump. One of their intellectual figureheads is the French philosopher and journalist, often identified as fascist, Alain de Benoist, who, in his latest book, _Contre le libéralisme_, mobilizes Marx (...) next to the likes of Julius Evola and Alexandr Dugin in virtue of a takedown of global (neo)liberalism. It is never an easy task to paint this entire picture, in its rich complexity, to my leftwing North American friends and colleagues because they too have long despised “liberalism,” a supposed ethos rather than a political doctrine itself. Certainly, liberal political theories have been subject to their critique as well; however, in such discussions too, I have noticed, the target is essentially the presumed ethos rather than the argument of liberalism. The ethos is habitually identified in rhetorical tropes that betray a bourgeois reason – spontaneously equated with liberal – whereas the “academic discussion” comes down to some references to the famous critiques from the 1990s of Kant’s autonomous reason and also to economic reductionism. I am speaking of personal exchanges here and cannot quote, but I mention them to illustrate conversations that might be familiar to the reader as well. (shrink)