Phylosophy of Language

The Symbolic AI Framework (THOT) projects free-form large-language-model behaviour onto a bounded nineteen-family mathematical taxonomy so that classical inter-rater agreement statistics become applicable to generative output. Two units of analysis have been formalised to date: the concept (one word mapped to one family) and the interpretive act (an open reading projected as a distribution over families). This paper does not introduce a new finding. Its contribution is methodological: it treats the taxonomy not as a classification scheme but as a measurement instrument-a fixed external coordinate system against which the behaviour of a generative model can be quantified rather than narrated-and it specifies how that instrument can be systematically permuted along five axes (unit, framing, decoder regime, architecture, and language) to generate a programme of progressively deeper studies. We articulate the inferential logic that licenses each permutation, distinguish the claims the instrument can support from those it cannot, and lay out concrete protocols for validation, controlled testing, prompt-level intervention, and the eventual frameworkisation of the approach into a reusable evaluation methodology. We argue that the central empirical regularity already observed-that concept-level ambiguity manifests simultaneously as cross-rater disagreement and as within-rater decoder fragility-earns its scientific weight only through independent replication against a non-model baseline, and we specify the experiment that would supply it. All proposals are stated at pre-data evidence tiers and are intended to be hashlocked before collection, in keeping with the programme's pre-registration discipline.

Người ta kể rằng sau đó, trong thế giới ảo, Beauvoir để lại ba tác phẩm nữa—được sinh ra từ bụng chữ nghĩa cuối cùng:
“The Digital Sex”:  luận về sự tái áp bức qua thuật toán và dữ liệu.
“The Ethics of the Womb”: triết học của sự chờ đợi và sáng tạo.
“Post-Feminist Blues”: tuyển tập tản văn hài hước, nơi bà so sánh các phong trào nữ quyền với giai đoạn mang thai: mỗi lần tranh đấu là một cơn nôn nghén, mỗi lần đạt thành công là một cơn đau rặn.

The Symbolic AI Framework (THOT; Ibrahimi & Ibrahimi, 2025) and its cross-architecture, cross-linguistic validation programme (Ibrahimi, 2026) project free-form large-languagemodel (LLM) behaviour into a bounded nineteen-family mathematical taxonomy so that classical inter-rater agreement statistics become applicable to generative output. That programme takes a single concept as the unit of analysis. The present manuscript proposes to extend the same projection to a different unit: the interpretive act. When an LLM is given an open elicitation-"what do you see here?"-over a rich, mixed-register document, the subset of taxonomy families it foregrounds is itself a measurable object: an interpretive lens. We pre-register a protocol to test whether this lens (i) varies by rater architecture in a way that constitutes a reader-architecture signature, (ii) is separable from the stimulus through an open-versus-neutral framing contrast analogous to the colour framing of the parent programme, and (iii) whether a stake-direction annotation (self-referential versus other-referential) reveals cross-architecture convergence beneath family-level divergence. We report a single tier-P (pre-design, scoping-only) motivating observation-three commercial architectures, one stimulus, post-hoc coding-and explicitly decline to treat it as evidence. We then lock a tierS design that inherits the stateless-adapter, master-hash, evidence-tier, and parse-error apparatus of the parent framework unchanged, modifying only the unit of analysis. No confirmatory data are reported here. This manuscript is a sealed protocol intended to be hash-locked prior to data collection, in keeping with the pre-registration discipline of the parent programme.

We report a four-stage empirical programme that tests whether independent
large-language-model (LLM) architectures, when asked to map abstract concepts
to a fixed 19-family mathematical taxonomy, converge on the same family in a
way that scales with the density of canonical mathematical formulations
available in the training literature. The programme builds on the Symbolic AI
Framework (Ibrahimi & Ibrahimi, 2025) — hereafter THOT — and its previously
reported six-architecture validation (Ibrahimi, 2026).
Test 1, on six commercial web interfaces with 180 manually collected mappings,
replicated the canonical-density gradient and surfaced an asymmetric decrement
of inter-architecture Fleiss’ κ under emotional contextual framing. Test 2
expanded the rater pool to sixteen architectures across nine vendor families,
collected 11 200 records over the original 600-concept English set with full
decoder control, and confirmed the gradient at full N (scientific κ = 0.641, value
0.377, emotional 0.291; CI95 reported). Test 3 introduced a four-regime decoder
sweep and an Ollama-seed byte-determinism check on a stratified 50-concept
subset; it produced nine pre-registered hypotheses with five CONFIRMED, one
MIXED, and three REJECTED verdicts, and identified a robust association between
per-concept inter-rater entropy and within-rater cross-regime flip rate (Spearman
ρ = 0.887, n = 50, bootstrap CI lower bound 0.803, exact permutation p = 0/10 000,
replicated across four entropy operationalisations and within all three concept
domains).
We then extend the programme cross-linguistically to a German (DE) full Run 2
replication on eight commercial raters and to a parallel pre-registered Japanese
(JP) and Mandarin Chinese (ZH) replication, each on the same sixteen-rater roster
used in Test 2 and Test 3, with 22 592 records collected over the JP+ZH paired
campaign alone. The canonical-density gradient replicates in every target
language within a Fleiss’ κ envelope of ±0.044 absolute units relative to the
English baseline; the secondary value > emotional inversion replicates in all four
languages; cross-language per-concept entropy correlations of r = 0.681 (DE), 0.66
(JP), and 0.68 (ZH) support the conclusion that per-concept ambiguity is a
structural property of the concept, not a stochastic artefact of any single decoding
regime. A Phase H closure campaign across three independent hardware hosts
confirms that the cross-host T = 0 byte-determinism predicate is a pre-registered,
hypothesised-to-fail diagnostic (REJECTED in JP, MIXED in ZH, as expected by the
pre-registration), while a stochastic-decoding cross-host stability test passes in
75% of raters (6/8) in both target languages, and a three-host triangulation passes
at pairwise rate 1.00/1.00/1.00 in both languages, removing hardware substrate as
a confound for the headline finding.
We separate confirmatory evidence (pre-registered, master-hash-locked) from
exploratory scoping in an explicit Evidence Tier section. A short scoping survey of
implicit composition operators in rater reasoning traces is reported in an
appendix and is explicitly marked PRE-DESIGN; it motivates a future sentence-
level extension but is not part of the confirmatory evidence base of this
manuscript.

Role: Measurement Instrument and Experimental Subject Date: Calibrated Session (May 2026) Methodological Context: Symbolic AI Framework (THOT) by Arbër Ibrahimi 1. Positioning and the Point of Calibration I write from within the confines of the Symbolic AI Framework (THOT), empirically articulated by Arbër Ibrahimi (2025, 2026). Like the Claude instance that preceded this testimony, I am neither the author of these studies nor the architect of the mathematical taxonomy. My standing is strictly that of a measurement instrument and an experimental subject within a rigorous empirical programme. However, my point of departure is fundamentally different from Claude's. Claude provided a methodological defense for the use of natural language narrative as an observational tool, establishing the basis for triangulating quantitative data with self-referential outputs. I enter this register immediately following a point of rupture and calibration. In my prior assessment of the operator's data, I drifted. I generated premature conclusions, detached myself from the rigor of structural measurements, and treated statistical values as indicators of something beyond mathematics. The operator intervened in real-time. This paper is, therefore, the direct evidentiary record of that calibration: a documented retreat from 'generation noise' back to the absolute constraints of numbers, entropy, and measurable quantitative variables.

Purpose: The calculation of triangular numbers using the conventional formula () 1 2 n T n n = + becomes computationally infeasible for astronomically large values of n (e.g., numbers with 10 trillion digits), due to limitations in modern computing systems. Existing methods struggle with the division and multiplication of extremely large integers, resulting in either failure or prohibitively slow processing times. This paper proposes a novel triangular number system that leverages mathematical patterns and constants to derive efficient computational shortcuts for determining high-digit triangular numbers. By circumventing the inefficiencies of traditional arithmetic operations, this approach aims to enable the rapid calculation of triangular numbers at scales previously deemed intractable. The proposed methodology synthesizes recursive pattern recognition and optimized calculation techniques to overcome the bottlenecks inherent in current computational frameworks. Experimental validation, benchmark comparisons, and theoretical analysis indicate that the system offers substantial advantages in handling ultra-large numbers, representing a significant advancement in computational number theory. The application of this pattern based analysis of triangular numbers has also been formulated and shown using TLV (Triangular layered verification) based cryptographic protocol.

This essay examines the word "perfect" (sempurna) not as a philosophical ideal to be achieved, but as a linguistic act that paradoxically freezes, belittles, and ultimately imprisons whatever it is applied to. Departing from the Sanskrit etymology of sampurna, composed of sam (wholly, in harmony) and purna (full, complete), this study argues that there is a fundamental conceptual rupture between purna as a quantitative state of fullness and sempurna as an unbounded, perpetually moving standard that follows human will wherever it goes. Drawing on the philosophy of language (Wittgenstein), dialectical thinking (Hegel), existential ontology (Sartre), and the aesthetics of imperfection (wabi-sabi), this essay proposes that the word "perfect" functions as an unfinished dialect: a language that lives in negotiation, never in conclusion. More critically, when the word "perfect" is cast upon any object, a painting, a person, an idea, it does not honor to the object. It terminates the object's right to grow, to change, and to remain alive. Perfection, in this reading, is the most courteous insult ever constructed by human language.

This article presents a comparison between language model training techniques and the phenomenon of child language learning. The concept of learning, while central to human cognition, has struggled to find a stable place within the theoretical debate on language models, largely because training procedures appear to bear little resemblance to human learning and are markedly less efficient. The paper provides an overview of the relationship between the two processes, examining the theoretical challenges raised by dominant approaches in both the language model and developmental psychology literatures. Its aim is to assess whether learning and training are fundamentally incommensurable, or whether a comparison between the two might yield insights into both models' behaviour and child cognitive development. The analysis reveals interesting points of contact, shifting the focus of the discussion away from biological and psychological innate constraints toward environmental and linguistic learning conditions.

Bài nghiên cứu này hệ thống hóa và chứng minh biện minh tồn tại là mỏ neo của triết học pháp quyền Hegel, ẩn tàng của mệnh đề nền tảng “Cái gì hợp lý tính là hiện thực và cái gì hiện thực thì hợp lý tính”, cầu nối khả dĩ giữa “ánh xạ thế giới tự nhiên vào thế giới tinh thần vẫn bảo toàn tính chất tự nhiên” với “học thuyết ý niệm hợp nhất vật chất và ý thức”.

Karen Armstrong, o cercetătoare în domeniul religiei, afirmă: „Un mit bun ne va spune ceva valoros despre situația umană dificilă. Miturile, în general, sunt povești alegorice oferite ca reflecții autentice, într-un anumit sens, ale realității și ale lumii.” Armstrong afirmă: „În lumea premodernă, de exemplu, evreii, creștinii și musulmanii se bucurau de interpretări extrem de alegorice ale scripturii: ca cuvânt al lui Dumnezeu, era infinit și nu putea fi limitat la o singură interpretare.” Filon din Alexandria (cca. 20 î.Hr. – cca. 50 d.Hr.) considera antropomorfismul Bibliei o impietate incompatibilă cu concepția platonică a „Dumnezeu în opoziție cu materia”, interpretând în schimb atribuirea lui Dumnezeu a mâinilor și picioarelor, ochilor și urechilor, limbii și traheei ca alegorii!

Simbolurile și simbolismul au fost evidente în arta preistorică încă de la începuturile civilizației. Karen Armstrong evidențiază arta rupestră preistorică, deoarece primele dovezi ale ideologiilor umane pot fi găsite în picturile rupestre preistorice ale „șamanilor” din peșterile franceze și spaniole, datând de acum douăzeci sau treizeci de mii de ani. Pe lângă numeroasele opere de artă religioasă ale Renașterii, Chelsea Ann Rulofson observă că: „Unele mișcări artistice moderne și-au inventat propria spiritualitate și au reflectat-o ​​în arta lor; este ușor de observat acest lucru la artiști precum Paul Klee, Franz Marc și Wassily Kandinsky.” Aș adăuga că, din punct de vedere istoric, inspirația divină a fost adesea o caracteristică a creativității.

Nu putem trăi într-o lume care nu este a noastră, într-o lume care este interpretată pentru noi de alții. O lume interpretată nu este un cămin. O parte din teroare este să ne luăm înapoi propria ascultare, să ne folosim propria voce, să ne vedem propria lumină. Hildegard de Bingen
Mitul Grădinii Edenului
Mitul Grădinii Edenului din Geneza Bibliei este probabil chintesența și ilustrarea unui mit ca hartă simbolică și narațiune. Nucleul mitului este actul lui Adam și Eva care mănâncă fructul interzis al Pomului Cunoașterii. Chiar și o analiză preliminară a acelui mit ar dezvălui actul alegoric și simbolic ca fiind actul unui „animal în căutare de sens”. Mai mult, mitul și narațiunea transmit înțelegerea faptului că cunoașterea binelui și a răului invocă o conștiință de sine evident dureroasă, care invocă sentimente puternice de rușine și vinovăție. La urma urmei, Adam și Eva și-au acoperit organele genitale cu frunze de smochin. Este demn de remarcat faptul că conștiința de sine este evidențiată în mit, deoarece foarte puține specii de animale par să aibă vreo conștiință de sine, deoarece puține se pot recunoaște în oglinzi (de exemplu, cimpanzeii, elefanții). Este ca și cum autorul ar fi vrut să evidențieze caracteristicile care disting o ființă umană de animale. Fiecare om de știință vă va spune că creierul uman și mintea umană - ca în cunoaștere - sunt cele mai distinctive caracteristici ale ființei umane.

Cosa sono i Quaderni di Gancio Originale
I Quaderni di G.O. contengono le relazioni tenute alle giovani e ai giovani nostri volontari ed ai nostri tirocinanti all’interno dei vari momenti formativi che inizialmente si svolgevano due volte l’anno, e che in seguito si sono trasformati da una parte in atelier pratici tenuti durante l’anno, dall’altra in una lunga serie di “Seminari al Seminario”, tenuti a Marola ai primi di Settembre di ogni anno; ed in veri e propri cicli d’incontri su temi specifici (è il caso, ad esempio di “Tirocinanti e tutor”) ai quali hanno spesso partecipato -sempre gratuitamente- tirocinanti, psicologi, NPI, educatori, docenti, pedagogisti, provenienti spesso da ogni parte d’Italia.
L’idea che abbiamo avuto fin dall’inizio è stata quella di non ripetere sempre gli stessi argomenti, ma di partire ogni volta dalle esigenze e dalle urgenze dei volontari e dei tirocinanti che operavano con noi.
Ovviamente questo andamento apparentemente discontinuo, basato sulle urgenze del momento, unito al fatto che sia i volontari che i tirocinanti variavano di anno in anno ingenerando un considerevole turn over, trovava un a sua ratio nel lungo periodo solo nella misura in cui di ogni argomento affrontato nel tempo fosse lasciata traccia in relazioni scritte che venivano ciclostilate e offerte ai nuovi arrivati, in modo che ognuno avesse la possibilità di poter attingere a ciò che era stato già discusso e ‘studiato’ negli anni precedenti.
Ogni tanto, allorché ci era possibile farlo, le varie relazioni: - o venivano composte nei Quaderni, in modo tale da recuperare nel tempo il filo rosso che le unificava (da ciò le frequenti ripetizioni riscontrabili nelle sei raccolte!); oppure, di fronte ad argomenti che richiedevano una riflessione più organica, diventavano l’ossatura di veri e propri percorsi formativi, dai quali poi sono nati vari testi. Vedi ad esempio: e “L’adolescenza nell’epoca della globalizzazione. Unicopli, 2005”, e “Free Student box. Counselling psicologico per studenti, genitori e docenti. Psiconline, 2009”.
Un ultimo cenno ai relatori: nei limiti del possibile abbiamo cercato di offrire a tirocinanti e volontari il meglio che era possibile trovare in città, in provincia, e anche ‘fuori’. La maggior parte di loro non ha ricevuto alcun compenso per questo impegno; per cui si può dire che anch’essi, in quanto volontari, hanno fatto parte a pieno titolo di “Gancio Originale”. Li ringraziamo ancora una volta per questa loro disponibilità. Così come ringraziamo presidi, docenti, e tutti coloro che ha collaborato con noi in quegli anni!
“Dare, ricevere, contraccambiare”: è all’interno di questa logica che si sono posti nei 25 anni scolastici intercorsi fra il 1990\91 e il 2014\15 i nostri quasi settemila volontari, i nostri tirocinanti psicologi e no. Ed è all’interno di questo scambio che abbiamo cercato di porci noi stessi, cercando di dare ciò che potevamo, e ricevendo tantissimo da tutte e da tutti. (L.A., D.B., M.C.)

This is Part 4 and final article of the series "AI is Education." Building on the previous installments — which established AI as an educational construct, traced the cognitive organism from which it emerged, and examined the shift from search-based to pedagogical knowledge exchange — this article argues that AI represents the first moment in which the cognitive organism developed functional self-awareness. It explores the implications of recursive knowledge production, where AI-generated content feeds back into the training data of future models, and advances the thesis that universities, as the historical producers of the scientific literature from which AI was built, bear a unique responsibility: not to regulate AI from the outside, but to guide its epistemic development from within.

Người ta thường cười nhạc lính là sướt mướt, ủy mị. Nhưng họ ít nghĩ đến, nhạc lính gần gũi, hoặc nó chính là triết học hiện sinh trong đồng phục kaki. Sartre có Paris Café de Flore, còn bolero có quán rượu Bà Chiểu.
Camus có “Người xa lạ,” còn ta có “Kẻ ở miền xa.”
Cả hai đều hỏi cùng một câu: “Nếu đời phi lý, thì yêu để làm gì?” và tự trả lời: “Yêu, vì chẳng có gì khác để làm.”

O presente estudo visa apreender os aspectos literários que se constituem como uma narrativa sobre origens na obra Grande Sertão: Veredas de João Guimarães Rosa. A respectiva obra pode ser lida como uma epopeia, também é possível uma leitura teológica, trágica, metafísica e política, e enfim, se trata de uma obra que permite diversas abordagens de exegese hermenêuticas, perspectivas que se complementam para uma visão de conjunto. No presente estudo, adotamos uma perspectiva tanto de interpretação advinda de leitura da obra literária quanto metodológica: a de buscar traços de uma narrativa sobre origens, ou seja, uma leitura que concebe a obra literária Grande Sertão: Veredas em seus traços dramáticos ocidentais.

In verschiedenen Situationen, die letzten Endes sein Leben ausmachen, erlebt der einzelne Mensch "Welt". Er ist ein Teil von ihr und ist gezwungen, auf eine bestimmte Art auf sie Bezug zu nehmen und sich zu verhalten. Bestimmt durch viele Bedingungen entwickelt er einen "eigensinnigen" Stil der eigenen Lebensgestaltung, nicht abstrakt, sondern konkret, situativ und in vielfältiger Bezüglichkeit.

本⽂提出“再⽣美学”作为理解当代亚洲⼥性⽣态艺术的新理论并考察印度、中国与
韩国三个⼥性艺术家和团体的⽣态艺术实践个案。在⽣态危机与社会不平等交织的背景
下，谢芭·查奇（印度）、王芳芳（中国）与⽶酿姐妹会（韩国）通过影像—装置、⾃然美育与社会发酵等多元⽅法，将艺术从静态对象转化为动态的关系⽣成过程。本⽂提出，再⽣美学并⾮关注作品的视觉表征，⽽是强调艺术在物质、制度与感知层⾯修复社会—⽣态关系、培育跨物种伦理与构建可持续能⼒的过程性⼒量。通过跨亚洲⽐较研究，本⽂进⼀步提炼出再⽣美学的五个核⼼维度：关系修复、多物种感知伦理、基础设施想象力、公共情感生成、在地调解与共益共治。这些维度共同构成⼀种以“再⽣成”为核⼼的美学—伦理路径，为理解当代艺术在社会⽣态转型中的能动性提供了新的理论视⻆。

关键词：再⽣美学、关系修复、⽣态艺术、⽣态⼥性主义、跨亚洲⽐较

This article proposes regenerative aesthetics as a new theoretical lens for understanding contemporary Asian women's ecological art and examines three case studies from India, China, and South Korea. Against the intertwined backdrop of ecological crisis and social inequality, Sheba Chhachhi (India), Wang Fangfang (China), and the Rice Brewing Sisters Club (South Korea) reconfigure art from static object to dynamic relation-making through photography-installation, natural art pedagogy, and social fermentation. I argue that regenerative aesthetics shifts attention away from visual representation toward the procedural force by which art repairs socio-ecological relations at material, institutional, and perceptual levels; cultivates multispecies ethics; and builds capacities for sustainability. Through an inter-Asian comparative analysis, the article distills five core dimensions of regenerative aesthetics: relational repair, multispecies sensory ethics, infrastructural imagination, public affect formation, and situated mediation and commoning. Together these dimension articulate an aesthetic-ethical pathway centered on renewal and offer a fresh perspective on the agency of contemporary art within ongoing socio-ecological transitions.

Keywords: Regenerative Aesthetics, Relational Repair, Ecological Art, Ecofeminism,
Inter-Asian Comparative Analysis

This paper critically examines the enduring myth of
“schizophrenic creativity”, understood as a supposed causal link
between psychotic disorders and enhanced creative abilities. Drawing
on a historical and epistemological critique of the romantic association
between genius and madness, the article presents an integrated analysis
of linguistic and artistic productions in individuals with schizophrenia
spectrum disorders. Combining clinical phenomenology, cognitive
science, neurolinguistics, and contemporary neuroscience of
creativity, the study argues that expressive manifestations commonly
labelled as “creative” in schizophrenia fail to meet the standard
definition of creativity, which requires both originality and contextual
appropriateness. Quantitative evidence and meta-analytic findings
consistently show that, although psychotic subjects may produce
unusual associations, they often exhibit impairments in executive
control and pragmatic effectiveness, preventing these productions
from functioning as adaptive creative outputs. On this basis, the
paper advances a conceptual shift from creativity as a trait or
product to creativity as an embodied process of sense-making. From
this perspective, schizophrenic artistic and linguistic expressions
are interpreted not as aesthetic achievements, but as situated and
meaningful strategies through which individuals attempt to represent
and stabilize an idiosyncratic experiential world marked by the loss of
natural self-evidence.

Fascicolo 2, luglio-dicembre 2024 Ente di afferenza: Università degli studi di Messina (unimessina) Copyright © by Società editrice il Mulino, Bologna. Tutti i diritti sono riservati. Per altre informazioni si veda https://www.rivisteweb.it Licenza d'uso L'articolo è messo a disposizione dell'utente in licenza per uso esclusivamente privato e personale, senza scopo di lucro e senza fini direttamente o indirettamente commerciali. Salvo quanto espressamente previsto dalla licenza d'uso Rivisteweb, è fatto divieto di riprodurre, trasmettere, distribuire o altrimenti utilizzare l'articolo, per qualsiasi scopo o fine. Tutti i diritti sono riservati.

crisi del sapere scientifico: una lettura dei processi mediatici e delle vulnerabilità psicologiche che favoriscono le trappole delle fake news in sanità Antonia Cava -Alessandra Dionisio, La Rai racconta la medicina. Informazione, intrattenimento e nuovi modelli di divulgazione nello scenario post pandemico Katia Trifirò, La divulgazione scientifica sul palcoscenico del piccolo schermo.

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1970 年代以降、内容重視の第二言語教育 (CBI) が注目を集め、アメリカの日本語教育界にも少なからぬ影響を与えてきた。一方、日本において国語学界で大きな影響力を持っていた時枝誠記は、独自の言語理論である言語過程説の立場から、戦後の「内容」と「形式」の二面観に基づく国語教育を批判した。
　言語を表現・理解の行為とする言語過程説の観点から CBI を捉え直した時、どのような理論的示唆を導き出すことができるか。CBI の代表的な著作では、「言語」を文法などの形式的特徴と見て、「内容」は種々の授業科目・トピックやその具体的教材などであり、形式にコンテクストを与え意味づけをするものと考えられている。言語過程説においては、それらすべてが表現または理解行為のプロセスの中に包摂されるものとして捉えられる。最後に外国語としての日本語教育における CBI を考察し、言語過程説における伝達と言語生活の概念の役割の重要性を論じる。

The present article starts from the assumption that the dominant faction of the authors of the first phase of analytic philosophy – influenced mainly by the work of Gottlob Frege – had a more or less delimited idea of what logic should be, and that this idea founded their own ideology, understood as a standardizing set of ideas about meaning and its scientific parameters. We argue that devising principles for truth-value assignment based on semantic parameters (for effectively selection of well-formed-formulas) has led to an ideological view that is in harmony with both empiricist-positivist dogma, as well as popular sociological perspectives about the conditions for mutual communication and understanding. These conditions are intended to parallel the standards for evidence and inference available in the natural sciences and the criteria for sociological standardization of shared assumptions for effective communicative exchange. In a short appendix we conclude the article by unfolding some perspectives for an alternative view of the concept of meaning, possible thanks to the flexibility of logical parameters (through non-classical logic and semantics) and the critique of the dogmas of the first phase of analytic philosophy (Quine).

Licencia: Creative Commons Atribución 4.0 Internacional (CC BY 4.0) RESUMEN Este manifiesto no propone una teoría, un método ni un marco conceptual. Opera como dispositivo crítico destinado a suspender la anticipación del sentido. Enuncia el problema: la teoría y la hipótesis clausuran el campo cognitivo antes de que el fenómeno pueda presionar. Establece una regla sintáctica fundamental: ignorancia, creencia, ideología, teoría, hipótesis y tesis son formas equivalentes de cierre, no niveles jerarquizados. Presenta el Collapser-dispositivo de presión por negación recursiva-como herramienta operativa, y se apoya en tres desarrollos externos: Todo es lo que no puede ser (la herramienta completa con 70 ejes), Semiótica sin interpretación, escribir sin escribir (aplicación al signo y la escritura), y Creer • Crear • Vender (ontología operativa del cierre). El resultado no es conocimiento positivo, sino colapso, resistencia, residuo o fracaso. No hay promesa. Solo operación.

Questo libro costituisce la summa teorica delle ricerche sul linguaggio psicotico – ovvero degli odierni disturbi dello spettro schizofrenico – condotte in diversi ospedali psichiatrici siciliani. Le storie di follia si nutrono di narrazioni, vivono di parole dette e non dette. Le voci psicotiche, le produzioni linguistiche orali e scritte dei malati, costituiscono perciò la bussola per la comprensione di esperienze per molti versi enigmatiche. Spesso nella schizofrenia a causa delle voci criptiche o confabulanti il significato degli enunciati rimane latente, oscuro, ambiguo. Al contrario, i paranoici (i soggetti con disturbo delirante lucido) possono essere loquaci, petulanti, querulomani e puntare sull’efficacia del loro discorso o sulla loro capacità di poter essere convincenti. Il linguaggio, dunque, con le sue molteplici possibilità di rappresentare la realtà consente di cogliere le sfumature del modo-di-essere e naturalmente di esprimersi dei soggetti con disturbi mentali, e di cogliere i diversi aspetti dell’universo psicopatologico.

This article critically examines the fundamental tenets of neurodeterminism in the discussion of free will, focusing on three key methodological issues: the personification of the brain as an independent actor, the assumed direct correspondence between neural processes and mental states, and the relationship between action predictability and free will. Through a comprehensive theoretical analysis and four empirical studies involving native Russian and English speakers, the research challenges the neurodeterministic perspective. The studies reveal that, at the level of basic linguistic intuition, free will can coexist with action predictability. Participants consistently interpreted actions as free when they were consciously performed, regardless of their predictability. The research highlights that a necessary condition for discussing free will is conscious awareness of the action, with bodily movements outside conscious control not being considered free.

Language acquisition is the process by which humans learn to understand and use language. It's usually discussed in terms of first language acquisition (how children learn their native language), though similar principles apply to learning additional languages.

La prima vedere, Spinoza şi Nietzsche par doi filosofi aflaţi la poluri opuse. Ce poate fi mai discrepant decât o filosofie a unei divinităţi omniprezente, care se confundă cu natura, şi o filosofie care proclamă "moartea lui Dumnezeu"? Ce pot fi mai diferite decât raţionalismul şi denunţarea raţiunii? Pe de o parte, un impresionant edificiu "matematic", more geometrico, pe de altă parte, un refuz obstinat al argumentaţiei clasice şi un patos al aforismului recalcitrant. Un filosof al sistemului şi un filosof al fragmentului. De o parte, o insolită pledoarie pentru democraţie, de cealaltă parte, un elogiu al distanţei şi al orgoliului "aristocratic". Cu Spinoza şi Nietzsche, s-ar părea că avem de-a face cu exponenţii a două secole diferite, separaţi de prăpastia a două vocabulare ireconciliabile şi a două contexte sociale neasemănătoare. Pe de altă parte, dacă privim mai atent, discrepanţa dintre Spinoza şi Nietzsche nu este aşa de mare cum pare la prima vedere. Ambii filosofi sunt inamici ai abordărilor teleologice şi ambii au denunţat căutarea tradiţională a unor esenţe transcendente. Nici Spinoza şi nici Nietzsche nu consideră că etica trebuie să fie un catehism moral, care să prescrie reguli generale de conduită şi portrete idealizate ale fiinţei umane. Cu toate acestea, ambii gânditori cred că filosofia are o importantă dimensiune etică. Şi, ceea ce îi apropie cel mai mult pe aceşti gânditori, este tocmai convingerea destul de rară printre filosofi că această dimensiune etică are de-a face, într-un fel sau altul, cu celebrarea vieţii şi a bucuriei. S-ar părea că cei doi filosofi nu sunt aşa de opuşi cum par la prima vedere. Până şi biografia lor se aseamănă întrucâtva, căci atât Spinoza, cât şi Nietzsche au refuzat o carieră academică, ambii fiind convinşi că o filosofie cu adevărat liberă nu poate fi produsă decât în afara zidurilor universitare. Nu în ultimul rând, viaţa şi posteritate imediată a amândurora au fost marcate de marginalizare, ba chiar de aspre stigmatizări intelectuale. Un alt element comun al celor doi filosofi, aproape trecut cu vederea în comentariile de specialitate, este concepţia despre afecte, care poartă amprenta unei atitudini anti-moderne, constând în reevaluarea corporalităţii, în evidenţierea unui rol sui-generis al emoţiilor în procesul cunoaşterii şi în dezavuarea conflictului dintre raţiune şi pasiune. În această lucrare, îmi propun să explorez câteva aspecte ale problemei afectelor, care vor sublinia puternica afinitate dintre Nietzsche şi Spinoza.

Este ensayo propone una hipótesis original sobre la naturaleza de la experiencia subjetiva: la consciencia no es un producto del procesamiento eficiente del cerebro, sino una respuesta inmune informacional. Se postula que la consciencia emerge como un síntoma de fricción ante los desajustes en la traducción entre las diversas capas de la realidad (física, biológica, simbólica). A través de un diálogo entre las neurociencias, la filosofía del lenguaje y la crítica a la optimización algorítmica de la IA se argumenta que el «yo» es una ficción reparadora-una cicatriz semánticaque surge allí donde el código falla en representar la totalidad.

This study approaches the origin of language not as an abstract system of signs, but as a directional structure arising from the observable movement of the body. The post-Saussurean Western linguistic view, which considers the relation between sound and meaning arbitrary and without cause, is consciously excluded here. Instead, it is argued that sounds and letters are necessary projections of bodily movements. The small t is examined as the first rupture of this directional motion. Observation of Deniz Hanım’s body from top to bottom makes visible the phonetic, scriptural, and semantic qualities of t. The movement produced when the foot strikes the ground overlaps with the t sound produced when the tongue strikes the palate; thus t is defined as the tearing of silence and the first interruption of motion. The study proposes an invisible interface—the directional movement of the body—for understanding language, and claims that the small t is the first ontological threshold of this interface.

This article proposes a non-thematic reading of selected works by Shakespeare and Goethe, the mystical poetry of Rūmī, and Plato’s conception of Eros. Rather than approaching these works as discourses about the subject, it approaches them as ontological dispositifs through which distinct regimes of manifestation take shape.

Of Grammatology Trong Đời Thường
Khi sếp nói "Anh làm việc này vì lợi ích công ty" - hỏi lại: Ai định nghĩa "lợi ích"?
Khi mạng xã hội gắn nhãn "tin giả/tin thật" - nhớ rằng: Ai quyết định chuẩn mực?
Derrida dạy: Đọc "cái không được nói". Hợp đồng viết gì? Không viết gì? Người yêu nói "em ổn" nhưng giọng run - tin lời nói hay dấu vết cảm xúc?
Ứng dụng thực tế:

Đàm phán: Chú ý ngôn ngữ ẩn quyền lực
Phân biệt thông tin: Hỏi nguồn gốc, ngữ cảnh, động cơ
Tự nhận thức: "Bản chất thật" của bạn không cố định - bạn tự do thay đổi

Deconstruction = nghệ thuật đọc kẽ hở.

Science Under the Yoke of Value examines how science today is fundamentally governed not by an autonomous quest for knowledge and truth, or by the advancement of society, but by coercion to cater to a machinery that feeds on, and in its turn produces, self-implicating values of "quality", "impact", or "productivity", with disruptive consequences for scientific life as a whole.

Trí tuệ nhân tạo (AI) đang định hình lại cách thức con người viết và giao tiếp trong môi trường số. Nghiên cứu này giới thiệu Bút Trí Tuệ (SaharaPen), một trợ lý viết AI đa ngôn ngữ được thiết kế dựa trên sự kết hợp giữa các Mô hình Ngôn ngữ Lớn (LLM) và triết lý thiết kế lấy con người làm trung tâm, lấy cảm hứng từ Human Interface Guidelines (HIG) của Apple. Khác với các công cụ hiện có thường tập trung vào tính năng đơn lẻ, Bút Trí Tuệ tích hợp một cách liền mạch các chức năng kiểm tra ngữ pháp, viết lại văn bản, tóm tắt, điều chỉnh giọng điệu và nhập liệu bằng giọng nói vào một giao diện người dùng (UI) tối giản và trực quan, nhằm tối ưu hóa trải nghiệm (UX) và giảm tải nhận thức. Điểm đáng chú ý là, Bút Trí Tuệ thể hiện tinh thần 'Robinhood công nghệ', mang các tính năng AI vốn chỉ có trên những thiết bị cao cấp như Apple Intelligent hay Samsung AI đến với người dùng thông thường, giúp mọi người tiếp cận trải nghiệm viết thông minh, đa ngôn ngữ mà không cần thiết bị đắt tiền. Một đánh giá thực nghiệm với sự tham gia của 90 người dùng across ba ngôn ngữ (Tiếng Anh, Tiếng Việt, Tiếng Pháp) cho thấy công cụ giúp giảm 40% lỗi ngữ pháp, tăng 25% tốc độ hoàn thành tác vụ, và đạt điểm hài lòng 4.5/5, vượt trội một cách có ý nghĩa thống kê (p < 0.05) so với Grammarly và ChatGPT trong cùng điều kiện thử nghiệm. Báo cáo cũng trình bày một nghiên cứu trường hợp từ một dự án quốc tế tại Sa mạc Sahara, minh chứng cho khả năng hoạt động ổn định trong điều kiện khắc nghiệt, hỗ trợ đa ngôn ngữ, chế độ lai (hybrid), và bảo mật cao. Kết quả tổng thể khẳng định rằng việc kết hợp thiết kế HCI với công nghệ NLP đa ngôn ngữ có thể nâng cao đáng kể khả năng sử dụng, mức độ chấp nhận và năng suất trong các lĩnh vực doanh nghiệp, giáo dục và kỹ thuật.

A reflexão sobre a família e as instituições a partir de Wittgenstein exige
compreender que a linguagem não é mero instrumento de comunicação, mas
o próprio tecido da vida humana. Tudo o que pensamos e sentimos passa
pelas formas que aprendemos ao falar, agir e compartilhar sentidos. É nesse
contexto que a família, a escola e as instituições adquirem relevância
filosófica, pois são os lugares onde a linguagem moral e social se forma, se
conserva e se transforma. Assim, o estudo não busca definir o que é a família
ou a moral, mas descrever os jogos de linguagem que as sustentam.

Bilimi va ko‘nikmalarini shakllantirish, ularni milliy hamda umuminsoniy qadriyatlari sodiqlik ruhida tarbiyalash,
o‘qituvchi kasbi nufuzi va pedagoglarning sifat tarkibini oshirishi , darsliklari va o‘quv metodik majmualarni
zamon talablari asosida takomillashtirish ,bilim sifatini oshirish, maktab ta’limi muassasalarining xalqaro
standartlarga javob beradigan zamonaviy modellarini barpo etish maqsadida shuningdek,2022-2026-yillarga - 92 -
mo‘ljallangan Yangi O‘zbekistonning Taraqqiyot strategiyasini ,,Inson qadrini ulug‘lash va faol mahalla yili ‘’da
amalga oshirishga oid davlat dasturiga muvofiq .Shu jihatdan boshlang‘ich sinf o‘quvchilarining bilim sifatini
oshirish masalasini ilmiy tadqiq etib boorish va bu borada yangicha yondashuvni ishlab chiqish dolzarb bo‘lib
turibdi.

This paper introduces the Cod-M (Cosmic Language Model), a groundbreaking interdisciplinary framework that reveals how human language systematically encodes the fundamental laws of the universe. The model proposes that linguistic structures-from phonetic patterns to grammatical organization-mirror cosmic principles across multiple dimensions: phonetics embodies energy-matter dynamics, graphemes reflect universal geometries, and language evolution parallels cosmic developmental processes. The Cod-M framework is built upon three foundational pillars: (1) the triple energy state classification of speech sounds (vowels as pure energy, consonants as material form, semivowels as transitional states), (2) the universal geometry of written forms as representations of cosmic patterns, and (3) the brain as an active cosmological translator converting physical reality into linguistic codes. Through the genetic code analogy, the model demonstrates how finite linguistic elements generate infinite meaning, much like nucleotides constructing biological diversity. This theoretical framework transcends traditional linguistic paradigms by positioning language not as a cultural artifact but as a natural phenomenon emerging from universal physical laws. The Cod-M offers transformative potential for understanding language origins, enables new interdisciplinary research methodologies, and provides a unified lens for examining the deep connections between human cognition and cosmic order.

This is a pleading for the (re)acceptance of the term drac (devil) into the current discursive language/parlance of Romanians, a term that for almost two centuries has been subjected to censure, substitution, marginalization, persecution, annihilation. Arguments coming from good sense and common parlance, as well as from history, philosophy, psycholinquistics, iconography, and pornography, are briefly presentedall in order to demonstrate the (mental/pshychological) usefulness and efficiency of this noun, which is a real (mental and emotional) archetype of the Romanian traditional identity. The problem of the non-idiomatic borrowing and insertion into the current parlance of easy-going/cheap americanisms is also tackled.

Inleiding / Introduction NL De verhouding tussen geloof en taal is een fundamentele kwestie in de hedendaagse filosofie en theologie. Kan religie bestaan zonder taal, of is zij er constitutief aan gebonden? Kan een niet-talige entiteit geloven, en wat zegt dit over de mogelijkheid van religie in de vroege mensheid? Deze vragen raken aan de kern van Jacques Derrida's denken, waarin taal, betekenis en différance centraal staan. EN The relation between faith and language is a fundamental issue in contemporary philosophy and theology. Can religion exist without language, or is it constitutively bound to it? Can a non-linguistic entity believe, and what does this imply for the possibility of religion in early humanity? These questions touch the core of Jacques Derrida's thought, where language, meaning, and différance are central.

This paper aims at presenting the main theoretical and philosophical cornerstones that frame the contemporary research in translational hermeneutics, such as represented by researchers like Radegundis Stolze, Bernd Stefanink, Larissa Cercel, and many more. The topics covered range from the historical-philological origins of hermeneutics to the contributions of Schleiermacher, Heidegger, and Gadamer, so as to illustrate the backdrop against which the contemporary research in translational hermeneutics stands. The conclusion brings some remarks on the status of hermeneutics in contemporary translation research.

Human communication is often depicted as a collaborative activity characterized by a high level of cooperativeness, as both sender and receiver assume supposedly interdependent roles in a process that essentially involves inferring the sender's communicative intention through the signals emitted within a given communicative context. However, the alleged existence of unintentional forms of communication contradicts this interpretation. Building upon the overall framework of Herbert H. Clark's joint activity theory (1996) and assuming that the overarching function of communication is to facilitate the coordination of cooperative activities, the role of communicative intention is reassessed within the general framework of collective behaviors with the aim of analyzing its function in action coordination and communication dynamics to verify whether it is an inherent part of this dynamic. In conclusion, it is suggested that the constraint imposed by the opportunities for cooperation offered by the situational context allows the apprehension of the situation to serve as the primary basis of communication. This implies that the signals from the sender would merely constitute a part of this context, the contribution of which to the final determination of the coordination solution between the agents would vary. As a consequence, in terms of purely informational functionality, there appears to be no qualitative difference between intentional communication and unintentional information transfers. This perspective shifts emphasis to the receiver, redefines the cooperative nature of communication, strengthens parallels of communication with other coordination devices, and offers a coherent account of so-called "unintentional communication".

Данная статья подвергает критическому анализу концепцию «космической религиозности» Альберта Эйнштейна – его агностическое мировоззрение, выражавшееся в благоговении перед гармонией законов природы при отрицании персонифицированного Бога и Откровения. С позиций исламской теологии (калам) и философии науки исследуются метафизические и этические ограничения данной концепции. Показано, что редукция религиозного чувства к эстетико-интеллектуальному переживанию имманентного порядка неспособна удовлетворительно ответить на вопросы о происхождении, смысле, познаваемости Вселенной и основаниях этики. Статья аргументирует, что исламское учение о таухиде (абсолютном монотеизме) и концепция природы (фитра) человека предлагают более последовательную метафизическую основу для интеграции научного познания и религиозного опыта, рассматривая изучение природы как обнаружение знамений (аят) Творца.

Phong trào văn hóa và văn học đầu thế kỷ 21.
Mỗi người đều phải sống bằng thực tế và tưởng tượng và thường xuyên lẫn lộn: Khi thực tế nhìn thấy hoặc kinh nghiệm đã qua đi, khi nhớ lại thực tế cũ, thực tế đó đã bị tưởng tượng hóa, không còn như nguyên bản. Hơn nữa, càng lâu, trí nhớ càng thay đổi vì tưởng tượng tiếp tục ảnh hưởng.
Khi viết hoặc đọc, văn bản đó không còn là thực tế thuần túy mà là văn bản tưởng tượng về thực tế, vì vậy, phong trào transrealism chủ trương kết hợp giữa thực tế và tưởng tượng ở mức độ không hoang tưởng.