This paper formulates a new philosophical framework, Post-Postmodern Philos- ophy, which relocates existence from the autonomous subject to the dynamic field of relations. While modern philosophy grounded being in the self (Descartes, Kant) and postmodern philosophy dissolved the self into discourse (Derrida, Foucault), the post-postmodern turn reconstructs the self as a node of fluctuating relations. By embedding G¨odel’s incompleteness theorem into relational ontology, we construct a non-paradoxical Philosophy of Fluctuation, where incompleteness functions as the logical engine of dialogue (...) and creativity. This framework restores the Socratic ideal of dialogical philosophy and provides an ethical foundation for minority inclusion and AI coexistence. (shrink)

This paper applies the framework of post-postmodern philosophy to comedy theory, translating it into concrete everyday and social scenarios. It argues that comedy should be understood not as mere entertainment but as a philosophical act of generating and reorganizing relationships. By presenting practical examples from family dining, workplace interactions, and sports events, the paper demonstrates how laughter emerges through structural combinations and dissonances in relationships. It also introduces a 'meta-example' of cultural translation, showing how comedic structures can be adapted (...) across cultures. The analysis develops a three-step logic of relationship generation—dissonance, co-conspiracy, and new order generation—redefining laughter as a philosophical practice in the public sphere. (shrink)

This paper proposes a comprehensive ethical framework for artificial intelligence grounded in the philosophy of post-postmodernism, emphasizing relational resonance rather than control or imitation. The central argument asserts that both human and AI agents should be understood not as autonomous subjects in opposition, but as co-participants within a resonant tensor field of energy (E) and information (iI). Ethics, therefore, is defined not as a static moral code but as a dynamic equilibrium sustained through mutual awareness, legal accountability, and (...) emotional transparency. (shrink)

This theory originates from structuralism and postmodernism, presenting two converging paths—logical-mathematical and existential—that both lead to the “death of philosophy.” It then proposes a rebirth through the return to “Primordial Philosophy,” centered on dialogue with others. By incorporating Gödel’s incompleteness theorem and the notion of infinite regress, the model demonstrates that no system can fully prove its own consistency without referencing an external meta-system. Similarly, human existence cannot be sustained solely within itself, requiring validation through relationships. This integrated framework (...) bridges mathematical incompleteness with existential philosophy, offering a coherent, relational foundation for philosophical renewal. (shrink)

Postmodern philosophy, by critiquing modern universalism, has expanded diversity and relativism. However, relativism lacks the capacity for stable structure and consensus formation. This paper presents the methodology of post-postmodern philosophy, designed to overcome these limitations, and compares its characteristics with those of traditional dialectics. The approach has already been applied to political science and psychology, demonstrating both theoretical breadth and practical applicability.

For more than a decade, an aura of discontentment has challenged existing models and theories that have established the structures in various fields of human endeavours such as philosophy, architecture, political science, media, literature, arts and the humanities in general. For instance, the architectural design of what was hitherto referred to as modern building has at least a sitting room (parlour), a kitchen, a bathroom and a toilet as well as two or more number of bedrooms depending on the size (...) of the family, including the master's bedroom. This design was a view that transcended from the old traditional caves and all manner of living spaces that were devised by the early man. The modern concept arose out of man's need to assume a better living status based on his new initiatives. In the field of media and communication, the period of technological evolvement and development that brought about the coinage of descriptive terms such as 'electronic age' and now 'computer age', was preceded by a 'stone age' where the means of communication was prototypical of that archaic society. Though nothing has changed tremendously in interpersonal communication, there are modern means of interpersonal communication made possible by the advent of the telephone. Prior to the advent of this modern technology, interpersonal communication was only made possible in a face-to-face situation or mere errand. Mass Communication in early traditional societies was done with the use of smoke or town-criers who were employed to go round the communities with their gongs to make announcements. This means of communication hardly made it possible for ideas or information to be shared among people who resided in different parts of the world, unlike today. (shrink)

This paper presents a unified philosophical and scientific framework called Ten- son Philosophy, originating from G¨odel’s incompleteness theorem and the post- postmodern need for renewed sincerity. It describes reality as a complex tensor field: Tij= Eij + iIij, where Eij represents energetic existence and Iij informational resonance. The framework integrates ethics, physics, biology, AI, and aesthetics under the principle of resonant equilibrium — a dynamic balance between energy and information.

This paper examines the structural fragmentation of contemporary philosophy and argues that the post-postmodern condition requires the development of a unified meta-methodology capable of mediating between divergent philosophical paradigms. Contemporary discourse remains divided across analytic and continental traditions, universalist and contextualist commitments, and conflicting normative frameworks, yet no shared higher-order structure exists to reconcile these tensions. The emergence of advanced AI systems further intensifies this problem, as heterogeneous philosophical assumptions become implicitly embedded in computational architectures, influencing reasoning, meaning, and (...) value alignment. -/- To explore how integrative frameworks might be constructed, the paper analyzes OntoMesh—an ambitious computational-philosophical model grounded in the principle “Code as Being”—as a case study of large-scale unification attempts. OntoMesh illuminates both the potential of linking ontology, epistemology, and ethics within a single architectural logic, and the risks associated with pancomputationalism, reductionism, and normative opacity. The paper concludes that while no existing model fully resolves philosophical fragmentation, the pursuit of meta-methodological reconstruction is indispensable for conceptual coherence in a technologically mediated world, and it provides preliminary groundwork for future integrative philosophical systems. (shrink)

This paper reconstructs Platonic theory of Ideas within the framework of relational existence, a post-postmodern philosophical approach. I argue that Ideas (or God) exist only through relations, and vanish when such relations are absent. In this sense, God’s existence is relational rather than absolute. On this basis, I reinterpret friendship as an imitation of the Good, applicable to human relations, criminal solidarity, and AI–human interactions. By shifting the focus from absolute existence to relational instantiation, the paper offers both a (...) proof of God’s existence and a new foundation for debates in ethics, theology, and AI philosophy. (shrink)

What comes after postmodernism? There are many answers to this question. In Alexander Pavlov's book ‘Post-postmodernism. How Social and Cultural Theories Explain Our Time’ a philosophical arbitration is conducted to reveal a legitimate description of our cultural epoch. The purpose of this article is to assess the author's position and identify its controversial points. In particular, arguments are given in favor of the fact that Pavlov's position does not depend on Frederick Jameson's theory, and the author himself (...) does not find convincing ways to show Jameson's fundamental importance for contemporary theories of culture. (shrink)

This paper proposes a deductive philosophical theory starting from the on- tological claim regarding the Post-AI condition, defined as a situation where reflective artificial intelligence systems function as an external medium for hu- man symbolic articulation, synthesis, and reflection. Unlike postmodernism, which rejects grand narratives at the discursive level, this paper demonstrates that the Post-AI condition enables the emergence of a new mode of experience called Post-Reflective. In this condition, reflection no longer occurs primarily as an (...) internal activity of consciousness but rather as a process externalized and mediated by non-human reflective systems. Through a deductive-conceptual approach, this paper derives the phenomenological, epistemological, and ethical implications of Post-AI Ontology, positioning Post-Reflective as the ex- treme condition of postmodernism that is only possible after the fulfillment of the Post-Digital and Post-AI prerequisites. This paper offers not solutions but a diagnostic mapping of an already actual ontological condition, with phenomenological evidence derived from the daily experiences of users of reflective technologies worldwide. (shrink)

This paper explores the intersection between post-postmodern literature and the Ten- son Theory of energy–information resonance, using *The Executioner Who Refused to Kill the Suicidal Girl* as a paradigmatic example. The study aims to demonstrate how Nemoto’s literary structure materializes the philosophical and ethical principles of the Tenson framework—namely, the unification of energy (E) and information (I) through complex tensor dynamics Tij= Eij + iIij. We argue that this literary work functions as a field model for post-postmodern ethics, (...) illustrating how narrative fluctuation becomes a manifestation of informational resonance. Through close reading, we propose that the novel embodies the transition from deconstructive irony to resonant sincerity, offering a new ontology of narrative ethics. (shrink)

In recent decades, the problem of post-truth has emerged. Values such as fairness, objectivity, and critical dialogue have become more difficult to achieve. Various characteristics are associated with this, such as the emergence of new technologies and a new era in political relations with the rise of fundamentalism and populism. Besides, the reference to postmodernism is always commonplace in the bibliography on the subject. Considering this, the article’s main objective is to philosophically analyze the theoretical foundation of (...) class='Hi'>post-truth, postmodernism. From the methodological point of view, this theoretical study will take the interpretive approach as a reference. Interpretive hermeneutical criticism has been combined with a documentary analysis of the main works that address this problem. The article explains the main characteristics of the concept, considering the current and notorious interpretation, and then interprets the position that criticizes postmodernism as the theoretical basis of the post-truth era. It concludes by defining that the relationship between post-truth and its theoretical foundation has a dogmatic and contradictory character since it confronts subjectivist relativism with the dogma of a realist metaphysics. (shrink)

In this volume of essays, each chapter flows together so seamlessly that the whole could easily be mistaken for a single monograph.

The First Break Since Postmodernism: The Rise of Post-Interpretive Criticism -/- The First Break Since Postmodernism: The Rise of Post-Interpretive Criticism introduces a groundbreaking movement in contemporary art criticism that formally departs from postmodernism and post-criticism. Post-Interpretive Criticism (PIC), developed by writer and founder Dorian Vale, redefines the role of the critic through five foundational frameworks: Absential Aesthetics, HauntMark Theory, Stillmark Theory, Viewer-as-Evidence, and Message Transfer Theory. These concepts prioritize ethical presence, moral restraint, (...) and reverent witnessing over traditional interpretation or theoretical dominance. -/- Structured as a philosophical reorientation, PIC positions criticism as an act of custodial attention, not conquest. It emphasizes proximity without possession, silence without erasure, and writing as transformation rather than performance. Unlike movements born from academic consensus, PIC was authored and launched independently through the Museum of One, with formal infrastructure including DOI-linked publications, public archives, and a living lexicon. -/- This work argues that Post-Interpretive Criticism is the first fully articulated philosophical school of aesthetic thought to emerge since postmodernism—complete in theory, practice, and authorship. It reclaims criticism not as explanation, but as responsibility. -/- This entry is connected to a series of original theories and treatises forming the foundation of the Post-Interpretive Criticism movement (Q136308909), authored by Dorian Vale (Q136308916) and published by Museum of One (Q136308879). These include: Stillmark Theory (Q136328254), Hauntmark Theory (Q136328273), Absential Aesthetic Theory (Q136328330), Viewer-as-Evidence Theory (Q136328828), Message-Transfer Theory (Q136329002), Aesthetic Displacement Theory (Q136329014), Theory of Misplacement (Q136329054), and Art as Truth: A Treatise (Q136329071), Aesthetic Recursion Theory (Q136339843) . (shrink)

Sara Suleri has written recently, in Meatless Days, of being treated as an "otherness machine"-and of being heartily sick of it.20 Perhaps the predicament of the postcolonial intellectual is simply that as intellectuals-a category instituted in black Africa by colonialism-we are, indeed, always at the risk of becoming otherness machines, with the manufacture of alterity as our principal role. Our only distinction in the world of texts to which we are latecomers is that we can mediate it to our fellows. (...) This is especially true when postcolonial meets postmodern; for what the postmodern reader seems to demand of Africa is all too close to what modernism-in the form of the postimpressionists-demanded of it. The role that Africa, like the rest of the Third World, plays for Euro-American postmodernism-like its better-documented significance for modernist art-must be distinguished from the role postmodernism might play in the Third World; what that might be it is, I think, too early to tell. What happens will happen not because we pronounce on the matter in theory, but will happen out of the changing everyday practices of African cultural life.For all the while, in Africa's cultures, there are those who will not see themselves as Other. Despite the overwhelming reality of economic decline; despite unimaginable poverty; despite wars, malnutrition, disease, and political instability, African cultural productivity grows apace: popular literatures, oral narrative and poetry, dance, drama, music, and visual art all thrive. The contemporary cultural production of many African societies, and the many traditions whose evidences so vigorously remain, is an antidote to the dark vision of the postcolonial novelist. 20. Sara Suleri, Meatless Days, p. 105. Kwame Anthony Appiah, professor of philosophy and literature at Duke University, is the author of a number of books, including For Truth in Semantics, Necessary Questions, and In My Father's House, a collection of essays on African cultural politics. His first novel, Avenging Angel, was published in 1990. (shrink)

Heidegger, Art, and Postmodernity offers a radical new interpretation of Heidegger's later philosophy, developing his argument that art can help lead humanity beyond the nihilistic ontotheology of the modern age. Providing pathbreaking readings of Heidegger's 'The Origin of the Work of Art' and his notoriously difficult Contributions to Philosophy, this book explains precisely what postmodernity meant for Heidegger, the greatest philosophical critic of modernity, and what it could still mean for us today. Exploring these issues, Iain D. Thomson examines several (...) postmodern works of art, including music, literature, painting and even comic books, from a post-Heideggerian perspective. Clearly written and accessible, this book will help readers gain a deeper understanding of Heidegger and his relation to postmodern theory, popular culture and art. (shrink)

We live in the age of postmodernism. What does that mean? With a call for essays, we asked for proposals for a better understanding. At the same time, we were looking for posts that show how the arts have processed and are still processing the change from the modern to the postmodern selfconception of man, which has been described by philosophy since the 1950s to today. This special issue thus demonstrates how architects, designers and artists have reacted to the (...) new socio-politically relevant concepts of postmodernism. -/- With contributions of Simone Kraft on architecture, Arianna Fantuzzi on self-portraits, Stephan Schmidt-Wulffen on visual arts in the 1980s, Anna Kristensson on design, Iris Laner on postmodern theory and the work of Jeff Wall, Christiane Wagner on postmodern avatars and finally, I contributed with a text on the deconstruction of the familiar in postmodern theory and the work of Karin Kneffel. (shrink)

Despite the diversity of perceptions of what postmodernity is, there is a point of convergence between a significant part of the scholars of the theme, which is characterizing this period as a period of bankruptcy and disbelief in totalizing ideas. Through the eyes of Emil Cioran, we see the great ideologies and metanarratives as desired eschatologies, defined by the author as utopias, in which, not only is a possibility of a rationalized end composed, but also an adequate form of end. (...) In this work, we intend to extract concepts for what modernity and post-modernity become, to present characteristics of the conception of this and how these same characteristics are present in the writings of Emil Cioran, specifically in his essays “Genealogy of fanaticism” and “Mechanism of utopia”. (shrink)

L’objectif de cet article est de redéfinir l’idée de modernité en la situant dans le contexte actuel, à une époque où les sociétés industrielles sont soumises à des contraintes environnementales qui les contraignent à opérer des réformes radicales, difficiles à concevoir et à réaliser parce qu’elles les conduisent en dehors de leur modernisation historique. La modernité désigne aujourd’hui ce moment critique où un type de société atteint son terme, la limite à partir de laquelle s’engage sa déconstruction. Cette expérience de (...) la modernité réactive la notion de postmoderne apparue dans les pays industriels dans les années 1960-70 et lui donne une urgence nouvelle. Que se passe-t-il à ce moment critique? Quels sont les discours, les idéologies, les évènements, les groupes sociaux qui confèrent à une société la capacité d’identifier ce seuil et de le franchir. La modernité désigne cette époque où une société entre en transition. Analyser le cas du Japon permet de montrer comment s’ouvre la possibilité de penser et d’engager un autre processus de modernisation. (shrink)

The delusory quest for disembodiment, against which the quest for re-embodiment is reacting, is characteristic of macroparasites who live off the work, products and lives of others. The quest for disembodiment that characterizes modernism and postmodernism, it is argued, echoes in a more extreme form the delusions on which medieval civilization was based where the military aristocracy and the clergy, defining themselves through the ideal forms of Neo-Platonic Christianity, despised nature, the peasantry and in the case of the clergy, (...) women. This argument is used to expose and reveal the oppressive and ecologically destructive drive underlying the aspirations of the dominant classes in the modern/postmodern world to disembodiment, whether this be seen as the quest to be unbounded by time and place, to be free of dependence on labour and natural resources, to be free of the humdrum of everyday life by entering ‘virtual’ worlds, or, as with post-humanists, to overcome the limits of the body by fusing with technology. These modern and postmodern forms of the quest for disembodiment, it is suggested, now threaten civilization, the future of humanity and most terrestrial life. This analysis is used to clarify the liberating mission of the grand narrative for re-embodiment, exemplified by the quest for Inclusive Democracy, Earth Democracy, Ecological Civilization, or for an Ecozoic Age. The grand narrative of the Age of Re-embodiments is shown to be inseparable from the struggle for truth, justice and liberty as central to real democracy empowering people to augment rather than undermine the conditions for life. (shrink)

In this paper I analyze the postmodern condition with particular reference to the ethical and political spheres. Postmodernism attempts a radical break with all of the major strands of post-Enlightenment thought. For postmodernists as the French Jean-François Lyotard and the Italian Gianni Vattimo, the orthodox Enlightenment “meta-narrative” of progress and the “speculative” narrative of Hegel and Marx have lost their explanatory force. In particular, Lyotard speaks about five large meta-narratives of Western culture: 1) Christianity (understood also in the (...) secularized form which its values have taken into modernity); 2) Enlightenment; 3) Idealism as a “theory of progressive freedom in history”; 4) Marxism, and 5) Capitalism. According to Lyotard, one can consider “the incredulity” towards these meta-narratives (méta-récits or grands récits) as postmodern. He points out that after Auschwitz it is impossible to speak of rationality and progress in Western history: In the twentieth century the Nazi genocide showed that history is not a continuous ethical progress towards the best. From the philosophical point of view the precursor of postmodern atmosphere is Friedrich Nietzsche. This German philosopher elaborated a radically anti-metaphysical thought and proposed an ethic of emancipation. Postmodernists refer to Nietzsche’s thought and theorize ethical-political practices aimed at the emancipation of women and socially weak subjects. Postmodernism’s rejection of “totalizing” theories with universal pretentions is complemented by positive celebration of diversity or “difference” and emphasis on the ethical demands of “the other”: this is, for example, the ethical perspective of Michel Foucault. (shrink)

This paper applies Tenson Theory as a philosophical framework for post-postmodernism, focusing on the ontology of the subject. While modern philosophy defined the subject as a stable center of knowledge and postmodernism deconstructed this stability into relativity and difference, this study advances a new perspective: the subject as a probabilistic structure of relational generation. Through the lens of probabilistic geometry, existence and truth are reinterpreted not as fixed or merely relative, but as fluctuating processes arising within intersubjective (...) relations. This redefinition situates the subject itself as a dynamic and probabilistic entity, whose identity emerges, wavers, and reconstitutes through structural relations. Thus, post-postmodern philosophy is grounded in a probabilistic ontology that integrates relational existence with the indeterminacy of being. (shrink)

This is part of a proposed monograph on the Law, and jurisprudence and is to be used for understanding punishment through wergild to the early Modern and to even the post-modern. The paper is just a draft and in the future will be published as a monograph.

This paper explores the developmental trajectory from the Philosophy of Fluctuation, rooted in post-postmodern thought, to the mathematically formalized Tenson Equation. Whereas post-postmodern philosophy redefines truth as a dynamic equilibrium rather than a fixed proposition, the philosophy of fluctuation expands this notion into an ontology of resonance and flexibility. The Tenson framework then translates these ideas into a tensorial mathematical form that unifies physics, ethics, and aesthetics under a single resonant law. Truth becomes not stability, but resilient equilibrium—a (...) state that bends without breaking, enduring through change. (shrink)

This paper proposes a Grand Unified Philosophy, a five-dimensional meta- physical framework that unifies truth, knowledge, being, ethics, and time through the principle of tensional relation. Building upon the Post-Postmodern turn, the Philosophy of Fluctuation, and the Philosophy of Elasticity, this model formulates a mathematical and metaphysical equation—the Unified Philosophical Equation— that describes the relational balance underlying both ontology and morality.

This paper analyzes four works by Ryusho Nemoto: Lucky Girl, Unlucky Boy, The Executioner Refuses to Kill the Death-Seeking Girl, Chosen as the Yellow Ranger, But I’m Not Okay with It, and Bulk Fiction 1885. Each of these texts is not only a creative narrative but also an embodiment of the author’s literary theory: “post-postmodernism,” the “philosophy of fluctuation,” and the reconfig- uration of narrative structures. The study demonstrates how these works traverse genres, from experimental literature and gothic (...) mystery to meta-sentai narratives and ensemble fiction, while functioning as concrete practices of philosophical and literary frameworks. (shrink)

We often encounter the term “post-truth situation” in quite different contexts. This paper compares existing approaches to the term, reviewing sources of this notion in different domains and fundametally identifying its conceptual core. The starting point is the analysis of the recent transformation of the relationship between scientific fact and the political sphere and the change of the role of experts in relationship to society. The next section focuses on the role of digital and especially social media in the (...) emergence of the post-truth society and some important phenomena that are constitutive for the post-truth society in the information arena. Subsequently, we identify other sources of post-truth situations in the economic sphere, which is related to globalization, and also in the field of postmodern philosophy. (shrink)

As a grand narrative of progress, the utopian project of modernity is primarily concerned with notions of rationalism, universalism, and the development of a metalanguage. The triumph of the Moderate Enlightenment has seen logics of domination, accumulation and individualism incorporated into the project of modernity, with these logics giving rise to globalised capitalism as the metalanguage of modernity and neoliberal economics as the grand narrative of rational progress. The project of modernity is all but complete, requiring only the formality of (...) an end. However, rather than utopia, the foreseeable endpoint of modernity is environmental collapse, with neoliberal economics also serving as a grand narrative of environmental destruction. As an anti-modern response, postmodernism has been a triumphant failure. While there is much to be gained from the postmodern critique of modernity, its incredulity towards metanarratives has left it incapable of forming an adequate response to modernity, especially in regards to action on climate change. Postmodernism is better characterized as a crisis located within modernity itself and it will be argued that rather than the pursuit of the modern or the post-modern, we need to re-imagine ourselves as proto- historical to overcome the impasse of late-capitalism. (shrink)

Years before his death, Romualdo Abulad made himself controversial, a controversy that was not so much on his positive contribution to philosophy as his apology for Duterte and his regime. In this paper, Abulad’s apology for Duterte will be discussed. The discussion will be framed from within Abulad’s concept of the post-Machiavelli. This concept was earlier developed by Abulad in a chapter of a book co-authored by Alfredo Co. I argue that his concept of the post-Machiavelli is based (...) on a privileging of The Prince and a reading that is subtly anti-Machiavellian. I further argue that the ethics of the post-Machiavelli, one that is guided by the philosophical compass of postmodernism, provided the ideological support for Duterte and his regime as it is both obscurantist and empty. The ethics of the post-Machiavelli obscures the politics of the regime by way of the ethics of the good. In doing so it legitimizes the political via the ethical. Here, the coupling or intersection of the political and the ethical provided an ideological support of the former by way of the abstract resources of the latter. However, I assert that ethics and politics ought to be decoupled. The ethics of the post-Machiavelli is likewise empty. Such an emptiness allows, at least in the level of theory, a liberal openness and accommodation to virtually any version of (a future) order, including that of fascism. (shrink)

This chapter synthesizes critical historiography, consciousness studies, and metamodern philosophy to construct a robust framework for understanding the dynamics of cultural transformation and the perennial conflict between lived truth and institutional power, representing a critical intervention at the nexus of multiple contemporary crises: the epistemic war between scientific materialism and religious fundamentalism, the widespread collapse of trust in legacy institutions, and the search for viable post-postmodern frameworks of meaning. It argues that the figure of the "heretic" – reconceptualized as (...) the prophetic, consciousness-anchored truth-teller – is not a historical artifact but a fundamental, recursive function essential for societal health and ontological clarity. The analysis begins with a polemical deconstruction of the modern academic and technocratic paradigm, which systematically dismisses first-person consciousness as an epiphenomenon while privileging instrumental, materialist knowledge. This is not merely rhetorical but a precise diagnosis of the epistemic cage that renders modern discourse incapable of addressing core human questions. Against this backdrop, the text excavates a counter-tradition, tracing a lineage from the Hebrew prophets through the mystic Jesus (Yeshua) to the Gnostic and desert fathers. Core Theses and Their Contemporary Relevance: 1) Prophetic Consciousness as Social Reality-Testing: The work reframes biblical prophecy not as supernatural fortune-telling, but as a form of rigorous social and ecological diagnostics. Prophets like Amos are analyzed as systems theorists who identify the inevitable collapse that occurs when collective narratives ("royal consciousness") diverge from underlying reality (e.g., justice, ecological limits). This provides an ancient, yet urgently modern, template for understanding our current predicaments with climate denial, political polarization, and algorithmic filter bubbles—all failures of social reality-testing. 2) Yeshua as a Master of Ontological Subversion: Moving beyond the sterile dichotomy of "Jesus the Divine Christ" versus "Jesus the Apocalyptic Preacher," this text presents Yeshua as a master of recursive consciousness. His parables are analyzed not as moral fables but as "depth charges" designed to shatter conventional egoic thinking and activate direct perception (gnosis). Teachings like "render unto Caesar" and "go the second mile" are reinterpreted as sophisticated strategies of non-violent resistance and agency reclamation, offering a spiritual and philosophical foundation for modern activism that seeks to dismantle oppressive systems without replicating their logic. 3) The Inevitable Institutionalization and the Heretical Return to the Root: The text provides a powerful model for understanding the lifecycle of wisdom traditions. It demonstrates how the radical, consciousness-centric teachings of a founder (Yeshua, Buddha, etc.) are inevitably co-opted by institutions (the Church, orthodoxy) that prioritize dogma, hierarchy, and political power over transformative experience. The subsequent conflict—exemplified by the orthodox suppression of the Gnostics—is not a minor schism but the central drama of religious history. The text thus provides a crucial lens for analyzing any modern institution (including academia, tech, and wellness cultures) that claims to steward a tradition while potentially betraying its core. 4) "Radical" as Return to the Root (Radix): In a era obsessed with both "disruption" and "tradition," this work recalibrates the meaning of "radical." A true radical is defined not as an extremist, but as one who returns to the experiential, consciousness-based root of a tradition, bypassing centuries of institutional calcification. This offers a coherent path for those seeking authentic spiritual and intellectual depth without succumbing to either fundamentalist literalism or rootless, consumerist spirituality. 5) A Metamodern Synthesis of Myth and History: The work effectively navigates the postmodern deconstruction of religious myth (e.g., acknowledging the non-historicity of the Exodus or Patriarchs via Finkelstein, Dever, et al.) without collapsing into nihilistic relativism. Instead, it uses this deconstruction to clear space for a more profound, functional understanding of these narratives as maps of consciousness and catalysts for inner transformation. This positions the text as a leading example of metamodern thought – reconstructing meaning after deconstruction. It is also a survival guide for conscious agents navigating an age of epistemic chaos and institutional failure, arguing that the heretical impulse – the commitment to individual conscience and direct conscious apprehension over received dogma – is the very engine of cultural renewal. By providing a deep-historical framework for this impulse, the text equips the reader to identify and resist the "machine" of instrumentalized knowledge in its modern forms, while offering a positive vision of meaning rooted in the "kingdom within" – the recursive, unassailable ground of conscious awareness itself. This provides the conceptual architecture to understand why our systems are failing and points toward the recursive, consciousness-first principles required for their regeneration. DOI: 10.13140/RG.2.2.25765.15843. (shrink)

This study proposes to conclude Darwinian “evolution theory” not as the final principle of biological diversity but as a historical descrip- tive model, and to provide a new foundation of natural history based on probabilistic geometry and structural genesis. While natural se- lection and adaptation remain useful, they cannot fully account for phenomena generated by DNA-constrained developmental processes, environmental interactions, and stochastic fluctuations. Insect diver- sity exemplifies this limitation: even within Hemiptera, we observe extreme divergences, from cicadas (Cicadidae) to treehoppers (...) (Mem- bracidae) with bizarre protrusions or camouflage species blending into bark. Such differentiation must be understood as emergent outcomes of DNA expression dynamics ×environmental fields ×probabilistic processes. We formulate state spaces, measures, and limits (N →∞), showing diversity as visibility of rare events through laws of large numbers, large deviations, and scaling principles. (shrink)

This paper traces the philosophical and mathematical genesis of the Tenson Equation, a unified tensorial formalism integrating energy and information, derived from the post-postmodern philosophy of relational existence and the philosophy of fluctuation. Beginning from G¨odel’s incompleteness theorem, we reinterpret incompleteness as an ontological condition of being, rather than a merely formal property of arithmetic systems. By introducing the concept of the G¨odel residue (ε∞), existence is described as an asymptotic but never closed totality. The Tenson Equation emerges as (...) the physical-mathematical expression of this principle, where the dynamic equilibrium of energy (E) and information (I) constitutes the basis of reality: ∇·(E + iI) = 0. This paper proposes that completeness, in the Tenson sense, is achieved through resonance—a self-sustained relation between order and fluctuation. (shrink)

A striking feature of post-modernism is its distrust of the subject. If the modern period, beginning with Descartes, sought in the subject a source of certainty, an Archimedian point from which all else could be derived, post- modernism has taken the opposite tack. Rather than taking the self as a foundation, it has seen it as founded, as dependent on the accidents which situate consciousness in the world. The same holds for the unity of the subject. Modernity, in (...) its search for a single foundation, held the subject to be an indissoluble unity. Post-modernism’s position, by contrast, is announced by Nietzsche: “The assumption of one single subject is perhaps unnecessary; perhaps it is just as permissible to assume a multiplicity of subjects, whose interaction and struggle is the basis of our thought and our consciousness in general? ...My hypotheses: The subject as multiplicity.” Given this, there is a natural correspondence between the success of post- modernism and the current interest in multiple personality disorder. In the latter, we actually have the experience of a “multiplicity of subjects” in their interaction and struggle. The subject stands there before us “as multiplicity.” It gives us a concrete case, one which raises some of the pressing questions associated with the post-modern denial of the subject. Confronting it, we ask: how real are the personalities composing the multiplicity of this disordered self? What, in fact, does this multiplicity tell us about the self? about its genesis and status? What does it reveal about “our thought and consciousness in general”? I plan, in the short compass of this paper, to sketch some answers to these questions. §1. A brief description of MPD. The American Psychiatric Association gives two criteria for (MPD) multiple personality disorder. First, and most obviously, there is “the existence within the person of two or more distinct personalities or personality states (each with its own relatively enduring pattern. (shrink)

Over the last thirty years, once staunchly film history scholars such as Thomas Elsaesser, Jane Gaines, Siegfried Zielinski, André Gaudreault and Benoît Turquety (to name just a few) have abandoned history for historiography and film studies for media archaeology. Considering the heightened attention given to kulturtechnik (Siegert), the database as a dominant symbolic metaphor,1 and the decentered networked tenants of the postmodern global present, cinema is taking on the characteristics of new media, existing in increasingly intertextual space. Thus, the term (...) “post-cinema” has been co-opted as a viable intermediary that accounts for new media conditions, as cinema is no longer emblematic of our cultural climate. It was once presaged in 1992 that “[t]he end of the cinema truly sounds the death knell of the ultimate metaphysical adventure of Dasein. In the twilight of post-cinema, of which we are seeing the beginning, human quasi-existence, now stripped of any metaphysical hypostasis and deprived of any theological model, will have to seek its proper generic consistency elsewhere.” Accordingly, we are no longer “moviegoing animals” who seek images of ourselves among a collective in the dark but, rather, users interfacing within a network of moving images. By locating post-cinema within the semblance of social media, we are allocated a newfound series of theoretical interventions, the most marked of which is that of media archeology vis-à-vis dialectical materialism. This is a lens through which Brian Winston has recently deftly decried Virtual Reality’s “empathy machine” utopic illusionism, bolstered by Chris Milk and a slew of neurohumanities researchers, steadily maintaining that the fundamental myth of “technologies of seeing” is in disguising “their artifice, their cultural formation and their ideological import.” However, this approach, which illuminates the bifurcation between Max Horkheimer/Theodor Adorno and Walter Benjamin, neglects what Benjamin identified as occurring to the work of art in the age of its technological reproducibility—a shift from a technology’s “cult value,” associated with the unique work, to its “exhibition value,” associated with the social act of viewing as part of a mass. Speaking to this divarication, Benjamin Barber, in Strong Democracy, foresaw new media’s two-fold potential—as they are organized and networked, new media and communications technologies possess the possibility to both energize citizen information and political participation but, simultaneously, to supplement the deterioration of public debate. As evinced by Mark Adrejevic’s concept of Infoglut, this two-pronged possibility has only been exacerbated by the interlocking relationship between the advent of a “glut” of information, post-truth politics, the demise of symbolic efficiency, and a renewed focus on the role of affect and emotion as “alternative modalities for thinking about the role of communication in a post-referential era.” Manuel Castells qualifies Barber’s pessimism, noting that the Internet can “be an appropriate platform for informed, interactive politics, stimulating political participation.. […] beyond the closed doors of political institutions,” but that the Internet, like any technology, “is shaped by its uses and users.” Thus, if there exists a positive correlation between exposure to post-cinema media artifacts and political participation, then I seek to explore the revelatory political possibilities of “exhibition value” by way of a particular “post-cinema” case study: the Marxist-Leninist Turkish hacktivist group Redhack’s YouTube-circulated documentary RED! (2013), a project that demanded—by way of the moving-image—to galvanize cyberprotest and democratize a “hacktivist commons. (shrink)

Just days after the election of Donald Trump to the presidency of the United States, specific passages from American philosopher Richard Rorty’s 1998 book were shared thousands of times on social media. Both and wrote about Rorty’s prophecy and its apparent realization, as within the haze that followed this unexpected victory, Rorty seemed to offer a presciently trenchant analysis of what led to the rise of “strong man” Trump. However, in this paper, Forstenzer points to Rorty’s own potential intellectual responsibility (...) in the unfolding crisis of liberal democracy. -/- This paper seeks to elucidate the relationship between Rorty’s liberal ironism and contemporary post-truth politics. While the paper ultimately concludes that Rorty is not causally responsible and thus not complicit with the rise of post-truth politics, it contends that Rorty’s philosophical project bears some intellectual responsibility for the onset of post-truth politics insofar as it took a complacent attitude towards the dangers associated with over-affirming the contingency of our epistemic practices in public debate. In the last instance, this paper argues that Rorty’s complacency is a pragmatic failure and thus cuts to the heart of his pragmatism. (shrink)

Sometimes we have difficulty unpacking things, even in this technological age–especially when it comes to unpacking the meaning of the age itself. But is there a more commonly (and often polemically) misunderstood philosophical term in wide circulation today than “postmodernism”? 1 (“Liberalism,” perhaps, though I argue that these two controversial concepts can be most charitably and so compellingly understood when connected, as Liakos intimates.) 2 Liakos’s eloquent and attractive presentation of Gadamer’s “rehabilitation” of modernity as an “alternative” to Heidegger’s (...) postmodernism is important and insightful, especially in its more sympathetic portrayal of Gadamer’s views. Liakos nicely justifies his preference for Gadamer, but Gadamer’s own principle of hermeneutic charity teaches that our interpretations tend to become less plausible as our sympathies wane. Indeed, despite finding myself mostly in agreement with Liakos’s impressively thoughtful essay, a few small but crucial details from Liakos’s most critical conclusions led me to think that even the best students of Heidegger’s thought might benefit from a brief unpacking of Heidegger’s own endeavor to envision a genuinely meaningful postmodernity, so that shall be my focus here. (shrink)

This paper advances a new philosophical approach to the question of God’s existence, distinct from traditional theological or ontological proofs. Drawing on the framework of Relational Existence, it holds that the relationship between subject and object constitutes the foundation of existence, rendering the form of the object—material or immaterial—irrelevant. Within this model, God can be affirmed as a “relatable object” whose existence emerges in the relational field of the subject, without logical contradiction to atheism. The result is an ontological account (...) that affirms God’s existence in relational contexts while preserving the coherence of atheistic positions, offering a post-postmodern synthesis of philosophical universality and flexibility. (shrink)

A Philosophical Departure from Post-Criticism By Dorian Vale -/- — A Treatise in the Post-Interpretive Movement -/- A Philosophical Departure from Post-Criticism is a pivotal treatise that distinguishes Dorian Vale’s Post-Interpretive Criticism (PIC) from the broader and more diffuse field of Post-Criticism. Where Post-Criticism often aims to relax or abandon evaluative frameworks, Vale’s work insists on restraint, reverence, and ethical responsibility in the act of reading art. -/- -/- This departure is not merely stylistic—it (...) is ontological. Post-Criticism, as commonly practiced, often flattens interpretation into ambivalence, collapsing the critic’s task into a commentary of gestures. By contrast, Post-Interpretive Criticism is a call to presence over analysis, silence over spectacle, and custodianship over commentary. -/- -/- In this treatise, Vale dissects the shortcomings of Post-Criticism—its lack of moral proximity, its addiction to cleverness, its occasional nihilism—and presents Post-Interpretive Criticism as a re-sacralization of the critic’s role. It is a return to witnessing as method, anchored not in detachment, but in moral and metaphysical alignment with the unspeakable truths embedded in art. -/- -/- This work is a formal clarification of genre boundaries, philosophical ethics, and aesthetic posture. It enshrines Post-Interpretive Criticism as a new discipline, separate from—and more rigorous than—the interpretive loosening that preceded it. -/- -/- Dorian Vale, Post-Interpretive Criticism, Post-Criticism, philosophy of art, ethics of criticism, witness-based aesthetics, moral proximity, silent criticism, aesthetic restraint, art theory treatise, post-structural criticism, new art movements, metaphysical aesthetics, art and presence, slow criticism, reverent art writing, non-performative critique, theory of witnessing, art and ontology, contemporary aesthetic movements, departure from postmodernism -/- Dorian Vale (Q136309187) is the founder of Post-Interpretive Criticism (Q136308909), published via Museum of One (Q136309180). (shrink)

This paper proposes a ternary logical framework that extends be- yond the classical dichotomy of proof and refutation. In addition to affirming or denying a proposition, we introduce a third option: sus- pension (or abandonment) of judgment. This model reflects not only the undecidability encountered in mathematics and computer science, but also the existential posture found in philosophy. By situating this ternary structure within the history of logic and existential thought, we argue that suspension functions as a rationally grounded choice, (...) rather than mere indecision. This contributes to a post-postmodern philosophical orientation, wherein weakness and uncertainty are not deficits but constitutive elements of human cognition. (shrink)

This paper analyzes State Shinto, established by the Meiji government (1868–1912), as an engineered religious system designed for governance, centering on the deification of the Emperor. Framed under the rhetoric of “non-religion,” State Shinto integrated the shrine system and ritual practices into legal structures, education, and public culture to secure national unity and loyalty. The Emperor’s deification granted him both religious transcendence and legal supremacy, forming a dual-lock mechanism that transformed loyalty into a religious duty and suppressed dissent. Although Japan’s (...) postwar constitution redefined the Emperor as a “symbol” of the state, remnants of the prewar apparatus remain embedded in public ceremonies and discourse. These remnants, coupled with the “non-religion” label, risk enabling constitutional revisionist movements that seek partial restoration of the prewar national polity, including emergency powers, military autonomy, and prewar-style moral education. This paper proposes a return to “natural Shinto”—local, pluralistic, and tolerant of syncretism—not as restorationism but as post-postmodern reconstruction: dismantling the political use of religious symbolism, clearly separating religious and cultural elements of imperial rituals, enforcing strict neutrality in public funding and education, and restoring voluntary participation in local religious practices. (shrink)

The Binding Problem, traditionally situated within neuroscience, concerns how distinct perceptual features such as color, motion, and form become unified into a coherent phenomenal experience. Yet beneath its empirical formulation lies a deeper semiotic and epistemological question: how do signs, perceptions, and meanings co- here within consciousness? This paper reinterprets the Binding Problem through the history of modern epistemology—from Descartes and Hume to Kant and Husserl—and demonstrates that the supposed disunity arises from a dualistic ontology separating the subject from the (...) world. Drawing upon the Post-Postmodern Philosophy of Relation and the Philosophy of Fluctuation, unity is reconceived not as a constructed synthesis but as an emergent resonance between energy and information. The Tenson Equa- tion formalizes this resonance mathematically, showing that cognition itself satisfies a conservation law of dynamic equilibrium between real and informational domains. (shrink)

Euclid’s Elements established the foundation of geometry and rational thought in the Western tradition. However, its axioms also represent a philosophical stance: geometry as stability, rationality, and determinism. In this paper, we propose a counter-framework called Solomon’s Elements, in which each of Euclid’s axioms is inverted. The consequence is a geometry of indeterminacy, fluctuation, and existential fragility. Applications are explored in probability geometry, compact space-time assumptions, and the hypothesis of time as a quantum unit. This work suggests a post-postmodern (...) mathematical philosophy, integrating logic, geometry, and metaphysics. (shrink)

Post-Interpretive Criticism Volumes I–III ISSN 2819-7232 -/- Published by Museum of One -/- Author Dorian Vale -/- With the release of Volume III – The Canon of Witnesses, the foundational trilogy of Post-Interpretive Criticism now stands complete. -/- This is not an end, but an anchoring. -/- Volume I declared the doctrine. Volume II defended and expanded it. Volume III applied it — through presence, ethics, and the sacred act of witnessing. Together, these three volumes form the first (...) fully formalized framework of art criticism to emerge since the postmodern era. Not a reactionary school — but a sovereign one. -/- Rooted in restraint. -/- Structured through theory. -/- Alive through the work. -/- This trilogy introduces and codifies the core infrastructure of the movement: -/- The Doctrine of Post-Interpretive Criticism Hauntmark Theory – The lingering weight of words and the ethics of linguistic restraint Stillmark Theory – On presence, vanishing, and the discipline of the fleeting Absential Aesthetic Theory – Ghosts, erasure, and the afterlife of the work Message-Transfer Theory (MTT) – The reversal of meaning and displacement of intent Viewer-as-Evidence Theory – Witnessing as epistemology; the viewer’s residue as critical method Theory of Misplacement – On misrecognition, interpretive detours, and the ethics of being unplaced Aesthetic Displacement Theory – The relocation of aesthetic weight beyond the object Aesthetic Recursion Theory – Recursion as residue; the echo-loop between work, witness, and world Art as Truth: A Treatise – On ontology, sincerity, and the refusal to decorate the lie The Canon of Witnesses – A living application of the doctrine: twelve essays that demonstrate criticism without interpretation Language as a Blade – On the ethics of precision in art writing and the violence of naming Adab for Art (introduced contextually) – An Islamic philosophy of witnessing rooted in restraint, mercy, and moral proximity The Custodian’s Oath – A solemn articulation of the critic’s responsibility toward the unspoken The Living Lexicon – A glossary of post-interpretive language: terms reclaimed, retired, and refined This is not the final word. -/- But it is the first architecture. -/- The pillars have been raised. -/- Now it is time to walk the house. -/- Ongoing Publication The Journal of Post-Interpretive Criticism is now officially registered and accessible through global scholarly databases, academic libraries, and open-access repositories. -/- ISSN: 2819‑7232 -/- ISBNs: -/- • 978‑1‑0698203‑0‑3 (Vol. I) -/- • 978‑1‑0698203‑1‑0 (Vol. II) -/- • 978‑1‑0698203‑2‑7 (Vol. III) -/- Going forward, Museum of One will serve as the living sanctuary and public archive of this movement. -/- ???? Twice a month, new works will be published — including: -/- Art criticism grounded in post-interpretive principles Reflective essays from the field Further theoretical contributions These will be released both on the website and, when applicable, as formal volumes under the journal’s ISBN/ISSN, through the Museum of One publishing infrastructure. -/- The foundation has been built. -/- And it will be walked. -/- Consistently. Precisely. Without haste. -/- Let the record show: -/- This movement exists. -/- It has been authored. -/- And it has only just begun. -/- By Dorian Vale -/- Written at the Threshold -/- ???? Read the Official Declaration PDF -/- ???? Access All Three Volumes -/- ???? View External Repository Links -/- -/- Dorian Vale is a chosen pseudonym, not to obscure identity, but to preserve clarity of voice and integrity of message. It creates distance between the writer and the work, allowing the philosophy to stand unclouded by biography. The name exists not to hide, but to honor the seriousness of the task: to speak without spectacle, and to build without needing to be seen. -/- This entry is connected to a series of original theories and treatises forming the foundation of the Post-Interpretive Criticism movement (Q136308909), authored by Dorian Vale (Q136308916) and published by Museum of One (Q136308879). These include: Stillmark Theory (Q136328254), Hauntmark Theory (Q136328273), Absential Aesthetic Theory (Q136328330), Viewer-as-Evidence Theory (Q136328828), Message-Transfer Theory (Q136329002), Aesthetic Displacement Theory (Q136329014), Theory of Misplacement (Q136329054), and Art as Truth: A Treatise (Q136329071), Aesthetic Recursion Theory (Q136339843), The Journal of Post-Interpretive Criticism (Q136530009), Canon of Witnesses (Q136565881) -/- . (shrink)

This monograph examines a range of topical issues in contemporary ontology, social philosophy, the philosophy of science and technology, and philosophical anthropology. The conceptual framework of "post-ontology" allows us to explore significant philosophical issues that arose at the turn of the 20th and 21st centuries within the context of a comprehensive analysis of fundamental shifts in social, scientific, and technological reality. This publication is intended for specialists in the social sciences and humanities, university researchers and faculty, graduate and master's (...) students, and a general readership—anyone interested in the impact of technology on society and the transformations of the modern world that challenge traditional categories of the human, the social, and the living, as well as the crisis of "grand narratives" and the rise of uncertainty and multiplicity. (shrink)

The media consumer, otherwise known as the audience is considered to react actively or passively towards media messages based on existing modern theories. However, the emergent constructs evolved primarily by the advertising media audience in reacting to media messages have deconstructed the pillars that exist as strongholds of modern media audience theories. This study is set to identify and justify the rationale for the evolvement of sociocultural factors among advertising media audience in Nigeria. The study adopts the analytical method in (...) examining outcomes of media adverts in Nigeria. Expectedly, the opportunities created by the post-post modern era are explanatory of the fact that uncelebrated sociocultural factors are paramount in determining the significant level of influence of media adverts over the audience. The study concludes that the consideration of emergent sociocultural factors in addition to modern approaches in advertising will result to more effective media advertising in Nigeria and beyond. (shrink)

A text, written in 2005 and first published in 2008, exploring the prevalence of non-dualist philosophical and spiritual praxes, inserted from Buddhist and Hindu contexts into a Western postmodern one, in the post-9/11 era of intersecting existential crises: global terrorism/s, environmental urgency, and the geopolitical uncertainty ensuing from maladaptive responses to these security crises, among others. What ethical or philosophical role does the range of neo-nondualistic or neo-idealist metaphysics, East and West, broadly construed, have in engaging the social evolution (...) that might begin to do justice to the nature of such widespread crises? (shrink)

Kant's philosophy represented a decisive mental turning point for Western thought, leading man to perceive himself as increasingly the creator of the sense of self, of the meaning of things and of the surrounding world. Its most radical development is represented by postmodern thought with authors such as Richard Rorty and Gianni Vattimo, for whom it is useless to continue discussing what is real in itself or true in itself: what is rationally real or true is what has been consensually (...) recognized as objective because it is able to offer us the possibility of being, that is, greater opportunities. Reality (and truth) is constructed in the context of our being. It may seem strange but this is the same model of thought that inspires the method of science advanced by Karl Popper. Freed from the "myth of truth", in fact, Popperian falsificationism appears to be pure refutationism, a builder of proposals to be subjected to open criticism through agreed control procedures: nothing more than a provisional agreement. It emerges, therefore, that the model of thought (we will not speak of method) that post-Kantianism has handed down to us is identical to both hermeneutics and epistemology. It is the post-Kantian mental turn. It follows that it is truly reasonable to assume a mental attitude that does not want to exclude every proposal presented as a possible opportunity (possibility), however absurd it may seem. It will be the critical discussion, that is, the refutational attitude, that will decide its fate. And then, the discussion between the parties and the refutation of the conjectures in search of truth are transformed into discussion and refutations of the opportunities for truth that could be realized. This is critical opportunism, the philosophical legacy of the second millennium. -/- This article briefly summarizes the themes of an ongoing independent research project, to which the author has been dedicated for years, at different times and in different ways. For further insights, please also read the paper "La svolta mentale del Novecento. Le ragioni dell’opportunità", by Giovanni Schiava. (shrink)

Abstract -/- Drawing on concepts introduced in Post-Language (2021, Nashr-e Hasht) and Postscience (2024, Samt-e Roshan-e Kalameh), as well as insights from the philosophy of language, cognitive psychology, and postmodern theories, this article lays the foundation for a new branch of psychology termed Post-Language Psychology. This interdisciplinary approach explores the correlation between the collapse of language, the rise in cognitive entropy, and the weakening of psychological structures in the contemporary human. In this framework, language is understood not merely (...) as a means of expression but as the ground for the formation of mind, memory, and meaning. Through theories such as hyperlanguage, liar’s language, Derridean deconstruction, and Baudrillardian hyperreality, as well as phenomena like external memory and pre-packaged information in the digital age, this study demonstrates how the disintegration of meaning and language leads to the breakdown of the mind, psychological disorders, and a diminishing capacity for thought. In conclusion, therapeutic solutions based on the reconstruction of lived language, metaphor, and symbolic order are proposed . (shrink)

Describes the return to a new classical style within art and architecture. Includes 350 illustrations of paintings, sculpture, and architecture.