Search Results (40)

“Heretic” is commonly understood as a perspectival term employed by insiders to describe a specific kind of outsider, namely, one who, not only holds to seriously objectionable positions, but having been one of us, should know better. Accordingly, “heretic religiosity” denotes for members of the mother religion a dissenting form of religiosity that deviates too sharply from their own to be contained within it. Michael Walzer’s well-known idea of connected criticism, to which this paper’s title alludes, is a person who firmly opposes his community’s way of life, but chooses to remain within the fold. The type of religious heresy I shall be looking at in the following pages not only chooses to remain within, but is contained within the fold. And not only that, but it is actually formative of the fold. But in that case, why should it be considered heretical? Full article

This paper re-examines consciousness through Nietzsche, Wittgenstein, and contemporary neo-materialism, arguing that traditional views overstate its importance and that retreating to the subconscious is inadequate. Using a moth infestation metaphor, it highlights the interconnectedness of sentient and non-sentient beings and advocates for recognizing our shared existence. Nietzsche’s perspectivism shows that human will arises from interdependent life forces, while Wittgenstein’s “form of life” illustrates that meaning comes from shared practices. In one reading of the form of life, religion can be seen as different forms of life. This paper concludes that theology must rethink its focus on human consciousness post the “anthropological turn”, avoiding dualistic body–soul separations. By embracing a holistic view of interconnectedness, we can enrich our understanding of human existence and foster compassionate engagement with diverse life forms, promoting a more integrated and empathetic approach to living. Full article

Our time is one of permacrisis, affecting the economy, the environment, and everything in between. In this context, UK higher education faces an existential crisis, where the university sector has been transformed into a marketplace, turning students into consumers and limiting the critical potential of education. In moving beyond these limits, this article explores Democracy in Action (DinA), a final-year undergraduate module offered in a UK university that creates spaces for critical and transformative education through democratic theory and practice. Grounded in traditions of transformative learning, community-based pedagogies, academic activism, and prefiguration, DinA positions students as democratic agents working in solidarity with staff and the wider community. Drawing on in-depth interviews with students, we analyse the interplay between theory and practice to understand how learning can be understood as a form of democratic participation. The article makes an original contribution to the fields of democratic education and critical university studies by offering a novel framework for integrating academic activism, community-based learning, and prefiguration in higher education. We show how students’ experiences of building community, campaign planning, and prefiguring change generate not only deep transformative learning but also new forms of civic agency and collective action. We argue that, through community organising, students embark on a process of learning that involves three key transformative moments: effecting a perspectival shift from the individual to the common, foregrounding the activist dimensions of democratic politics, and envisioning the world we want through prefiguration. This pedagogical model demonstrates that higher education can become a space of lived democratic possibility, where hope, critique, and collective transformation are not only imagined but enacted. Full article

Metamorphosis is central to Indigenous Amazonian cosmologies, which often posit a period in the past when transformations from one being into another proliferated. This time gave way to the relative stability of the present that always runs the risk of going back to an ongoing process of transmutation. In this article, I highlight the significance of plants in Amerindian ontologies of becoming as catalysts of metamorphic movements through their entheogenic effects, through their curative properties and as the ancestors and teachers of humans. Beyond being the facilitators of other entities’ transformations and the virtual grandparents of all beings, plants are also masters of metamorphosis, displaying much more plasticity in adapting to their surroundings than animals. I argue that contemporary Amazonian women’s poetry translates the multiple transformations of vegetal life into literary form. In many Amazonian Indigenous communities, women have traditionally been the ones responsible for plant cultivation, while, in Western societies, women are often associated to certain parts of plants, such as flowers, and to nature as a whole. In the article, I analyze the poetry of Colombian author Anastasia Candre Yamacuri (1962–2014) and Peruvian writer Ana Varela Tafur (1963-), who emphasize the metamorphic potential of plants and the ontology of becoming at play in Amazonia. I contend that women’s writing on plants reflects evolving views on both plants’ and women’s roles in Amazonian societies, marked by rapid social transformation and environmental destruction. Full article

Scholarship in Buddhist Studies, particularly among philologists and philosophers, often overlooks cosmology, karma, and rebirth. This neglect is a legacy of a deep and long-standing anti-metaphysical spirit that pervades the empirical and philosophical frameworks employed in the discipline. This study engages in a philological close reading of four manuscripts of an unedited and untranslated Pali commentary on the Cha-gati-dīpanī “Light on the Six Realms”, a work on karma and rebirth composed possibly in Pagan, Myanmar, in the early second millennium. This text is particularly significant as one of the oldest Pali works from the region, drawing on now-lost Sanskrit (or possibly Prakrit) sources and offering unique insights into broader Buddhist debates, such as the ontological status of hell guardians. I examine the text’s depiction of the hell and animal realms and reassess some of our scholarly paradigms that often frame the kind of ideas the commentary presents as irrational, figurative, or “folk”. Ultimately, this study calls for greater attention to such works and their perspectival horizons to enrich our understanding of the intellectual life of medieval Buddhism beyond the constraints of modern empirical and philosophical assumptions. Full article

We, a group of native scholars based in the Himalayan region, co-author this article to propose an environmental humanities South—concurrently as an Asia-specific interdisciplinary field and a planetary human–nature epistemology of the Global South inextricably entwined with that of the Global North. Framed in the broader field of planetary health, this article begins with a perspectival shift by reconceptualizing the Global South and the Global North as the Planetary South and the Planetary North for the purpose of laying the epistemological groundwork for two interconnected arguments and subsequent discussions. First, the Planetary South is not merely epistemological, but is at once geographically epistemological and epistemologically geographical. Our debates with the currently dominant epistemologies of the South open up a decolonial conversation with what we call the Australian School of the environmental humanities, the initial seed bank of our interdisciplinary environmental work in Asia’s Planetary South. These multilayered epistemological debates and conversations lead to the second argument that the South and the North relate to one another simultaneously in symbiotic and paradoxical terms. Through these two arguments, the article addresses the conundrum of what we call the “postcolonial continuation of the colonial environmentality” and attempts to interweave the meaningful return of the eroding Himalayan native knowledges of nature with modern scientific findings in a way that appreciates the livingness of the earth and is inclusive of nonwestern environmental worldviews. Full article

(1) Background: Handball is conceptualized as a complex dynamic system characterized by emergent behaviors, non-linearity, attractors, and self-organization, influenced by players’ interactions, environmental conditions, and tactical elements. This perspective emphasizes the importance of communication, adaptive strategies, and modern teaching methods like Non-linear Pedagogy for improving technical-tactical behaviors, advocating for a multidisciplinary approach to deepen its understanding. Thus, this narrative review aims to explore how modern theories and approaches can be integrated to provide a deeper understanding of handball’s complexity from a broad and multidisciplinary perspective. (2) Methods: A narrative review approach was employed to integrate key concepts such as chaos theory, self-organization, and non-linear pedagogy as they apply to the game’s technical-tactical dynamics. The methodology involved a comprehensive literature review to identify how emergent perceptual and social interactions influence collective performance. (3) Results: Findings indicate that team performance is not solely dependent on individual skills but on their capacity for synchronization, adaptation, and self-organization in response to competitive demands. Communication and internal cohesion emerged as critical factors for adjustment and autonomous decision-making, framed within Luhmann’s social systems theory. (4) Conclusions: The conclusions suggest that training methodologies should incorporate non-linear approaches that promote self-organization, adaptability, and player autonomy. This multidisciplinary perspective offers a deeper understanding of handball and highlights its applicability to other team sports, maximizing performance through an integrative analysis of social, philosophical, and communicative components. Full article

We argue that an epistemology of martial arts is at least as complex as advanced epistemological positions available to the philosophy of science. Part of the complexity is a product of the epistemic relation between the knower and known, or the scientist and the object of inquiry. In science, we measure things without changing them and, sometimes, complex systems can change as we measure them; but, in the epistemology of sport that we are interested in, each measurer is also an object of inquiry. As such, each martial arts practitioner has to use various epistemic tools to measure a responsive system. We proceed in three steps. First, we discuss three epistemological frameworks in the philosophy of science—perspectivism, productivism, and distributed cognition. Second, we develop an epistemology of martial arts that features components from each of those epistemic frameworks. Third, we close the paper with a brief discussion about the unique complexity available to the martial artist, focusing on the responsive measurements that occur between two systems. Full article

Theological/spiritual reflection in psychotherapeutic practice has increased in recent years. Approaches for reflection and integration vary depending on the practitioner’s spiritual and theoretical beliefs. The integrative approach utilized in this paper is derived from a phenomenological perspective of the author, who was schooled in pastoral theology and later family therapy. Considering the pastoral theologian Seward Hiltner’s perspectival approach, this integrative approach creates a conversational method, integrating the client’s concerns with specific narrative therapy interventions or practices and the theological/spiritual concepts of immanence–transcendence. Finally, this case study’s methodology offers constructive questions that clinical practitioners can apply to specific psychotherapy approaches as well as theological concepts. Full article

Dedicated to the memory of Pnina Werbner, this essay revisits Werbner’s ethnographic and conceptual work on the relationship between diaspora and religion through a close reading of her book on Imagined Diasporas among Manchester Muslims and her later engagements with the concept of diaspora with respect to religion and the background of her work on African and Filipino labour diasporas in the West. It argues that many of Werbner’s insights remain pertinent today, not least because in many European contexts Muslim-background citizens and non-citizens remain excluded from full belonging and are still forced to engage in constant perspectival manoeuvring similar to Werbner’s earlier interlocutors. While the notion of diaspora has lost much of its earlier conceptual verve, in its Werbnerian reading, I argue, it may still offer a scholarly tool for analysing the multiple imaginations, belongings, and ambiguities of migrants’ and religious minorities’ self-representations and complex lives. Full article

There is a widespread agreement that Nietzsche has developed a kind of position or doctrine called ‘perspectivism’. Scholars go on and develop metaphysical, semantic, epistemic, and psychobiological interpretations of the supposed Nietzschean perspectivism or even ‘perspectivisms’. They engage in debates about whether this perspectivism is relativistic, realistic, or anti-realistic and what the tenets of perspectivism are. In this paper, I suggest putting an end to this practice. I examine Nietzsche’s explicit mentions of the term ‘perspectivism’, the problems associated with the misunderstanding of this term as a label, attempts to reconstruct perspectivism based on explicit mentions of ‘perspective’ and related vocabulary, and doctrinal assumptions scholars try to connect with this terminology. Full article

The paper explores the metaphysical and cosmological implications of the Xiaoyaoyou chapter of the Zhuangzi. Beginning with an exploration of the Kun–Peng fable’s epistemological aspects, the study transitions to emphasize its connection to fundamental metaphysical forces, such as yinyang 陰陽, qi 氣, and wuxing 五行. The dragonesque features of Kun and Peng are seen as analogies for cosmic and metaphysical change, forming the basis for an alternative, non-epistemological interpretation. Accordingly, the expression “anxious calculations” (shushu 數數) is interpreted as both a critique of the scholar-officials’ (shi 士) reliance on “numbers and methods” (shushu 數術) to tame dragons and control the cosmos and a commendation of the masters’ (zi 子) ability to transcend them. Drawing from the archaeological record, the term shushu is linked to astrological frameworks and cosmological systems prevalent during the Warring States period. Ultimately, the paper concludes that the skepticism depicted in the Xiaoyaoyou is specifically directed at shushu knowledge, the scholarly and state-sanctioned understanding of the cosmos’ metaphysical foundations. The study suggests that, as explained in this chapter, these enigmatic foundations, much like dragons, defy complete comprehension, remaining beyond precise calculation and domestication. Full article

We ground the asymmetry of causal relations in the internal physical states of a special kind of open and irreversible physical system, a causal agent. A causal agent is an autonomous physical system, maintained in a steady state, far from thermal equilibrium, with special subsystems: sensors, actuators, and learning machines. Using feedback, the learning machine, driven purely by thermodynamic constraints, changes its internal states to learn probabilistic functional relations inherent in correlations between sensor and actuator records. We argue that these functional relations just are causal relations learned by the agent, and so such causal relations are simply relations between the internal physical states of a causal agent. We show that learning is driven by a thermodynamic principle: the error rate is minimised when the dissipated power is minimised. While the internal states of a causal agent are necessarily stochastic, the learned causal relations are shared by all machines with the same hardware embedded in the same environment. We argue that this dependence of causal relations on such ‘hardware’ is a novel demonstration of causal perspectivalism. Full article

The reality of suffering and the existence of natural and moral evils appear to present significant obstacles to the doctrine of God’s omnipotence, omniscience, and omnibenevolence. Theodicy is an attempt to resolve the problem of evil. One formerly prominent theodicean response can be termed “compensation theodicy” (or “afterlife theodicy”), premised on the notion that, in the words of the philosopher Stephen Maitzen, “Heaven swamps everything,” that is, that God compensates for earthly suffering by way of heavenly reward. This approach has fallen into disrepute. Here, two minor responses and one major response are sketched, drawing on restorative justice, phenomenology, and the concept of parallax. Building on the critical philosophies of Kojin Karatani and Slavoj Žižek, parallax denotes a perspectival shift, or optical cycling, between two irreconcilable positions that nevertheless is in some sense productive. Viewed through the lens of parallax, compensation theodicy appears far less controversial than some theological thinkers have contended. Full article

I show how the quantum paradoxes occurring when we adopt a standard realist framework (or a framework in which the collapse implies a physical change of the state of the system) vanish if we abandon the idea that a measurement is related (directly or indirectly) to a physical change of state. In Convivial Solipsism, similarly to Everett’s interpretation, there is no collapse of the wave function. However, contrary to Everett’s interpretation, there is only one world. This also allows us to get rid of any non-locality and to provide a solution to the Wigner’s friend problem and its more recent versions. Full article