Li (禮) and yi (義) are two central moral concepts in the Analects. Li has a broad semantic range, referring to formal ceremonial rituals on the one hand, and basic rules of personal decorum on the other. What is similar across the range of referents is that the li comprise strictures of correct behavior. The li are a distinguishing characteristic of Confucian approaches to ethics and socio-political thought, a set of rules and protocols that were thought to constitute the wise (...) practices of ancient moral exemplars filtered down through dynasties of the past. However, even while the li were extensive and meant to be followed diligently, they were also understood as incapable of exhausting the whole range of activity that constitutes human life. There were bound to be situations in life where there would be no obvious recourse to the li for guidance. As part of their reflections on the good life, the Confucians maintained another moral concept that seemed to cover morally upright exemplary behavior in these types of situations. This concept is that of yi or rightness. In this chapter, I begin with a brief historical sketch to provide some context, and will then turn to li and yi in turn. In the end, I will suggest how li and yi were both meant to facilitate the supreme value of social harmony that pervades much of the Analects and serves as its ultimate orientation. (shrink)

Our late modernity has been characterized by Zygmunt Bauman and Hartmut Rosa as, respectively, “liquid” and “accelerated”. These are demanding aspects of reality that have elicited both adaptive and resisting responses. While the drive to adapt has generally been favoured, especially by the corporate sector, a certain resistance to the tendency is also notable among ordinary citizens. It will be argued in this paper, first, that while adaptation evokes Daoist insights, such an association is misleading and an unqualified kind of (...) adaptation is not a viable option; secondly, while many ritualistic and ceremonial practices are being revived as a part of the resistance, many of these are undesirable; thirdly, that an introduction of ritual inspired by the ancient Confucian understanding of li 禮 is a beneficial way to alleviate the harmful effects of late modernity; and fourthly, that this understanding of li can be strengthened and clarified through Neo-Daoist interpretations. (shrink)

Monitoring and Evaluation (M&E) has emerged as a critical component of development practice, especially in African contexts where donor legitimacy and accountability are upheld by demonstrable quantitative impact. Typically seen as a technical endeavour, M&E is frequently presumed to yield impartial, objective assessments of societal advancement. This paper contests that assumption by proposing a philosophical redefinition of M&E as performative ritualism, a fusion of Judith Butler’s theory of performativity and Victor Turner’s anthropology of ritual. The analysis employs a critical (...) conceptual methodology and normative critique. Butler's explanation of performativity shows how indicators and reports work not just as reflections but also as performative utterances that have an "impact" through their repeated use in rituals. Turner's ritual theory shows that evaluation cycles baseline, midline, and endline act as rites of passage, turning ambiguity into symbolic closure for funders and policymakers. Post-humanist insights further expand these frameworks, illustrating how dashboards, algorithms, and artificial intelligence tools now operate alongside human evaluators, reinforcing evaluative categories through automated repetition. The findings indicate the cultural and ethical conflict of these activities within African cultures. Western evaluation rituals focus on linearity, abstraction, and bureaucratic closure. In contrast, African communitarian ethics focus on relational accountability, oral testimony, and cyclical processes of responsibility. The difference shows how theatrical imported evaluative systems are; it also shows how to recreate ethics by thinking of evaluation as participatory storytelling and communal debate instead of a bureaucratic audit. The article finds that monitoring and evaluation (M&E) is not a neutral tool, but a symbolic system that enacts legitimacy and authority. Thinking of M&E as performative ritualism brings out its cultural and philosophical sides and makes room for hybrid models that mix computational tools with community-based, relational practices. The paper provides a novel framework for examining development evaluation in the algorithmic era, rooted in African ethical philosophy. (shrink)

Confucian thinkers have traditionally stressed the importance of li 禮, or “ritual” as it is commonly translated, and believed that ancient sages had established an ideal set of rituals for people to follow. Now, most scholars of Confucianism understand li as distinct from law, and hence do not typically discuss Confucian sages as great lawgivers. Nevertheless, I suggest that there is something valuable to be learned from considering the similarities and dissimilarities between great lawgivers and the sages. In particular, this (...) essay reviews some of the challenges for, and virtues of, great legislators, and compares and contrasts these with the challenges for, and virtues of, master inventors of ritual, with the aim of showing how such observations might deepen our understanding of the conception of sages in the Confucian tradition, while perhaps also bringing out certain insights about good lawgivers. I end by using these reflections to point to some challenges for developing rituals to fit our modern context. (shrink)

I sketch a theory of small talk’s structure and function. Small talk enables us to “get to know each other” not through what we say to each other but through the way we conform to social practices in saying it. Through small talk, we indirectly generate evidence about the nature of our underlying practical agency. I show why my analysis predicts small talk’s most striking structural features. I then distinguish between two types of questions: questions about what interlocutors aim to (...) do within a conversational genre and questions about what a conversational genre aims to do. Analytic philosophers of language have ignored the second type of questions. This paper demonstrates their importance. (shrink)

In this chapter, I explore how experiences of social belonging might emerge and be sustained in online communities, drawing from the work on rituals by Randall Collins. I argue that rather than viewing mediated interactions in terms of whether they are suitable substitutes for face-to-face interactions, we should consider mediated encounters in their own right. This allows us to recognize the creative ways that people can create rituals in a mediated setting and thus support and create a sense of belonging (...) with others online. I also highlight how some online platforms not only support online rituals but that they are well-positioned to create and circulate collective symbols (or sacred objects) of groups and, thus, can continue to scaffold and sustain on-going feelings of belonging. (shrink)

Confucian writings on ritual from the classical period (ca 8th-3rd centuries BCE), including instruction manuals, codes of conduct, and treatises on the origins and function of ritual in human life, are impressive in scope and repay careful engagement. These texts maintain that ritual participation fosters social and emotional development, helps persons deal with significant life events such as marriages and deaths, and helps resolve political disagreements. These early sources are of interest not only to historians and Sinologists, but also to (...) philosophers and social scientists; they contain enduring insights into the nature and status of rituals more generally. This chapter surveys classical Confucian theories of the origins and functions of ritual, and summarizes some strident critiques of them from contemporary thinkers in the Mohist, Daoist, and Legalist schools of thought. The aim is to indicate key issues as well as promising strategies for analyzing ritual in Confucian thought and action. (shrink)

Despite numerous research findings related to medieval Chinese Buddhism, the witchcraft role of bird totems in Buddhist history has not received sufficient attention. In order to fill this gap, this paper analyzes how Buddhist monks in medieval China developed a close relationship with bird-totem worship. This relationship has been documented in Buddhist scriptures, rituals, oral traditions, biographies, and mural art. Although bird-totem worship was practiced in many regions of medieval China, this paper specifically examines the visual culture of bird totems (...) in Tibetan and Chinese Buddhism. Furthermore, some details of this culture were recorded in Buddhist texts and images. According to these works, various bird-totem patterns and symbols are believed to be effective ritual arts used by Tibetan and Chinese Buddhist monks to influence nature and the supernatural through ritual and magic. (shrink)

Balancing Ritual and Personal Growth: The Key to Spiritual and Societal Harmony -/- Throughout history, humans have sought meaning, guidance, and connection through both structured rituals and personal spiritual growth. Religious ceremonies, such as Mass or collective worship, provide a sense of tradition, belonging, and ethical reinforcement. At the same time, true spiritual transformation often requires individual reflection, self-awareness, and a deep understanding of moral principles beyond external practices. This balance between ritual and personal growth is not only vital in (...) spirituality but also in other areas of life, such as education, leadership, and societal development. -/- The role of Religious Rituals in Creating Harmony -/- Religious rituals serve as a foundation for unity, stability, and peace within communities. The structured nature of worship—through prayer, music, sermons, and symbolic acts—offers individuals a sense of belonging and a connection to a higher purpose. Rituals can provide psychological comfort, especially during difficult times, reinforcing faith and resilience. Furthermore, religious ceremonies often promote moral and ethical values, encouraging kindness, forgiveness, and compassion among followers. -/- However, for religious rituals to truly create harmony, they must be practiced with an inclusive and open spirit. If rituals become rigid, mechanical, or exclusionary, they can lose their transformative power and, in some cases, lead to division rather than unity. When people engage in religious practices without understanding their deeper meaning, the rituals become mere formalities rather than tools for personal and collective growth. -/- The Importance of Personal Spiritual Growth -/- While religious rituals provide structure, personal spiritual growth ensures that individuals internalize and embody their faith’s core teachings. True spirituality is not just about attending services or following traditions but about cultivating wisdom, self-awareness, and moral integrity. Through personal reflection, meditation, and conscious decision-making, individuals deepen their understanding of their beliefs and apply them meaningfully in their daily lives. -/- Spiritual growth allows people to adapt to changing realities, fostering an open-minded and compassionate approach to life. Instead of blindly following rituals, a person with deep spiritual awareness understands the purpose behind them and integrates them into their moral and ethical framework. This balance between external practice and internal wisdom leads to genuine peace and harmony, both within the self and within society. -/- The Same Principle in Education and Leadership -/- The balance between structure and personal growth is not limited to spirituality—it applies to education, leadership, and other aspects of life. In education, structured learning systems provide knowledge, but true understanding comes when students actively engage with ideas, think critically, and apply what they learn. Memorizing facts alone is not enough; education must encourage independent thought, creativity, and lifelong learning. -/- Similarly, in leadership, rules, policies, and traditions offer stability and order, but effective leaders must also adapt, think critically, and connect with people on a deeper level. A leader who follows rigid traditions without personal insight may fail to address new challenges, while a leader who focuses solely on personal instincts without structure may create instability. The most effective leadership balances institutional wisdom with individual growth and adaptability. -/- Achieving a Harmonious Balance -/- To create a world of true harmony, both on a spiritual and societal level, we must integrate the benefits of structured rituals and personal growth. Rituals offer stability, shared values, and tradition, while personal growth ensures that these traditions remain meaningful, relevant, and adaptable. -/- When religious practices, education, and leadership embrace both structured learning and independent wisdom, individuals and societies can thrive. The challenge is not choosing between ritual and personal growth but finding the right balance where both reinforce each other. A world that understands and applies this principle will be more peaceful, resilient, and enlightened. -/- . (shrink)

The ‘affirmative consent model’ for sexual acts requires that participants give explicit, unambiguous, informed, and enthusiastic consent. This model is a valuable harm reduction practice but, as a pre-requisite for erotic action, it is sometimes over-applied. As a result, people can feel unduly constrained and forgo valuable activities. -/- I introduce a case study, the Pagan fertility festival of Beltane, which customarily includes a representation of sexual congress, such as dancing, gyrating, or thrusting. I argue that to permissibly perform these (...) erotic ritual acts, the protagonists—in this case, the May Queen and Oak King—do not need explicit affirmative consent from everyone gathered in the magic circle or temple. Indeed employing the widespread operative model of affirmative consent can be disvaluable because it would require participants to know the ritual’s details beforehand. -/- In making this case, I highlight the costs of predictability, choreography, and prior communication in erotic rituals. And I argue that, owing to distinctive features of community orientated and religious erotics, theorists shouldn’t simply extend interpersonal sexual ethics to explain these contexts. Instead, to countenance Paganism as an important social form, theorists must look to the ethics of institutions. Like churches and educational establishments, erotic ritual is social infrastructure. (shrink)

What happens when mindless symbols of algorithmic AI encounter mindful performative rituals? I return to my criticisms of Habermas’ secularising reading of Kierkegaard’s ethics. Next, I lay out Habermas’ claim that the sacred complex of ritual and myth contains the ur-origins of postmetaphysical thinking and reflective faith. If reflective faith shares with ritual same origins as does communicative interaction, how do we access these archaic ritual sources of human solidarity in the age of AI?

This paper examines two recursive mechanisms that together produce a single civilizational pathology: the progressive detachment of institutional ontological density from physical reality. The first mechanism — ritual drift — operates through evolutionary inevitability. Drawing on Ontological Density Theory, evolutionary psychology, and the sociology of knowledge, we argue that functional practices lose their original purpose while retaining and amplifying their structural form through the systematic operation of species-level cognitive architecture. The endpoint of ritual drift — the cognitive cargo cult — (...) represents a systematic misallocation of individual and collective energy toward the maintenance of empty forms rather than the achievement of substantive functions. The second mechanism — institutional capture — operates through structural interest convergence. Guardian classes whose authority and livelihood depend on ritual complexity develop structural interests in its preservation and elaboration that are independent of and frequently opposed to the institution's substantive function. Captured institutions do not merely fail to prevent verification collapse — they actively replace verification mechanisms with ritual that simulates verification without performing it, systematically suppressing the practitioners most capable of restoring functional connection between institutional activity and physical reality. These mechanisms are not independent. They operate in recursive relationship: evolutionary cognitive bias creates conditions for capture, and capture creates conditions for stronger cognitive bias. Together they produce institutions that feel real, function partially, and become progressively less capable of accurate perception and effective response to physical reality. A third and deepest recursion completes the pathology: the knowledge capable of correcting these dynamics — dispersed across disciplinary silos, expressed in technical jargon accessible only to initiated guardian classes, and therefore available primarily to those with structural interests in the system's preservation — is itself subject to the capture mechanisms it describes. The critique is captured before it can become effective. The cargo planes are still made of bamboo. The cargo never arrives. And the analysis of why the cargo never arrives is written in a language that only the bamboo-builders can read. (shrink)

In this second of two essays on the topic of ancient Greek inscriptions, I will briefly explore and discuss the textuality of ritual norms or, 'sacred laws', by looking 1) at the reasons for these ritual norms to have been written down in the first place and 2) how these norms/laws/decrees were able to get their observers to adhere to them. Throughout the essay I have made use of J.L. Austin's Speech Act Theory to better contextualize the meaning of the (...) inscriptions dealt with. (shrink)

In Nwapa’s novel, Dora and Rose are both confronted with the rituals of Tunde, but engage with them in different ways. I attempt a somewhat pained contrast: Dora’s way is closer to that of the functionalist participant observer, whereas Rose’s way is closer to that of earlier armchair anthropologists who sought the origins of rituals. I also note a puzzle to do with literary realism.

English manuscript version of Afterword to German translation of Victor Turner's The Ritual Process. The Ritual Process is a pivotal book in the body of Victor Turner's works. The first three chapters, drawn from Turner's Henry Morgan lectures at the University of Rochester, reveal the richness and subtlety of his analysis of tribal ritual and social life. In the third chapter, he concentrates on the aspects of liminality and communitas found in Ndembu ritual and expands these in the remainder of (...) the book to universal categories of human experience. His masterful ethnography opens up to reveal the fundamental reality of the subjunctive mood in human affairs: the ritual process. In Turner's analyses of the Isoma and Wubwang'a rituals of the Ndembu of Northwestern Zambia, one sees the fantastic interplay between human affliction and symbolic renewal, between human communities and a natural environment teeming with signification. The Ndembu are revealed to be a people with a deep appreciation of the complexity of existence, and endowed with a sophisticated technics of meaning, a vast architectonic of felt, expressive forms through which to journey to those borderlands beyond human comprehensibility: death, the dead, the call of the mother-line, fecundity, transformation, the interstices of social structure. Turner reveals himself to be an initiate, not only to the rites revealed to him by the Ndembu, but to the centrality of ritual itself in tribal society and human affairs. Trained in the British structural-functionalist approach to social anthropology, Turner notes how the incessant call of the drums made him feel that he "was always on the outside looking in." Soon, however, Turner and his wife and collaborator Edith discarded their theoretical ear-plugs and answered the invitation of the drums. As observers and co-participants in Ndembu ritual the Turners' began to blaze a trail toward a new anthropology. (shrink)

In a cultural landscape dominated by immediacy, productivity, and isolation, The Ghosts Movement offers a quietly radical alternative: a philosophy of presence grounded not in detachment, but in memory, ritual, and shared time. This essay explores the theoretical, emotional, and practical underpinnings of the movement, positioning it as a response to the erosion of communal ritual in secular Western life. Drawing on thinkers such as Charles Taylor, Byung-Chul Han, bell hooks, and Hans Ulrich Gumbrecht, it examines how the Ghosts Movement (...) reclaims the sacred through everyday practices of remembering, listening, and presence. Rather than retreating into the ‘now’ as a form of bypass, the movement invites participants to walk consciously with both light and dark, to honour the ghosts we carry as part of the fabric of living time. Memory is not treated as nostalgia, but as a portal to embodied presence. Ritual is not reserved for religion, but rediscovered through silence, circles, and gestures of ordinary reverence. Through an analysis of the movement’s manifesto, trilogy of books, and weekly reflections, this paper argues that the Ghosts Movement enacts a living philosophy, one that bridges individual and collective experience, and reweaves time as relationship rather than escape. (shrink)

Various disciplines, including evolutionary biology, anthropology, archaeology, and psychology, have studied the evolution of rituals. Archaeologists have typically argued that burial practices are one of the most prominent manifestations of ritual practices in the past and have explored various aspects of burial practices, including burial directions. One of the important hypotheses on the cultural evolution of burial practices in Japan is the kitamakura hypothesis, which claims that burial directions (including Kofuns and current burials) were intended to be oriented toward the (...) north after the Kofun period under the influence of Confucianism or Buddhism. This hypothesis would be more plausible if burial directions were not oriented northward before the Kofun period. This research focused on the burial directions in the northern Kyūshū area of the Yayoi period, i.e., the directions of the kamekan jar burials. The results are almost consistent with the hypothesis, although one notable exception is found, and its possible interpretations and implications are discussed. (shrink)

The ontological turn or ontologically-oriented approach accentuates the key importance of intercultural variability in ontologies. Different ontologies produce different ways of experiencing the world, and therefore, participation in alternative realities is very desirable in anthropological and ethnological investigation. Just the participation in alternative realities itself enables researchers to experience alterity and ontoconceptual differences. The present study aims to demonstrate the power of ritual in alteration, and to show how co-experiencing rituals serves to uncover ontological categories and relations. We argue that (...) the experience of alterity in everyday activities is of a different quality than the experience of alterity when participating in rituals. Transcendent reality is accessible during rituals. It serves as source of potentialities. These potentialities are actualized in ritual and entangled with people's everyday existence. Furthermore, we argue that participating in ritual enables the researcher to step into the alterity of alterity, and to get nearer to the origins of ontologies. Ritual participation also invokes the extension of consciousness and provides a collectively shared cognition, opening up the ontological dimension and enabling access to existential experiences and concepts. In these settings, relations between people and the world can be recognized and investigated. (shrink)

This essay offers an analysis of the writing and practices of Song Siyŏl as a way to explore the philosophical concepts and philosophizing process of Confucian ritual in relation to women. As a symbolic and influential figure in Korean philosophy and politics, his views contributed to shaping the orthodox interpretation of the theory and practice of Neo-Confucian ritual regarding women. By demonstrating and analyzing what kinds of issues were discussed in terms of women in four family rituals, I delineate the (...) ways in which Song Siyŏl positioned women in his ritualist metaphysics and to examine his philosophizing process. (shrink)

In 2016, Colin Kaepernick, a quarterback for the San Francisco 49ers, remained seated during the national anthem in order to protest racial injustice and police brutality against African-Americans. After consulting with National Football League and military veteran Nate Boyer, Kaepernick switched to taking a knee during the anthem for the remainder of the season. Several NFL players and other professional athletes subsequently adopted this gesture. This article brings together complementary Confucian and phenomenological analyses to elucidate the significance of Kaepernick’s gesture, (...) and in the process provide a phenomenological characterization of the connection between the Confucian notions of sagehood and ritual. Kaepernick’s gesture subverts the anthem ritual from within while simultaneously remaining faithful to the ideals it is meant to express. Furthermore, it institutes a new bodily form of patriotic self-expression compatible with both American and Confucian ideals. (shrink)

What role should religion play in public discourse? Not long ago Richard Rorty argued, in more than one place, that religion is a "conversation stopper" which polite people refer to only in private conversations. Religious believers complain, however, that this practice renders it impossible for them to participate in public discourse. They ask whether a democratic community is worthy of the name if it effectively forbids (by custom or legislation) a significant segment of its citizens from acknowledging and drawing upon (...) their own traditions to help justify their moral and political claims? This paper draws upon the work of Jeffrey Stout, Robert Brandom, and importantly a Confucian understanding of ritual to argue that Rorty goes too far in arguing that religious assumptions have no place in public discourse. (shrink)

The most urgent ethical task in the face of genocide is the demand to stop it. But how can the seeming moral clarity of opposition to genocide be reconciled with the failure of adequate political responses? I begin by problematizing the demand and response through the lens of the Save Darfur movement that mobilized millions of people against genocide in the 2000s, and which I suggest articulates the ethical and political challenges at the core of genocide research and its goal (...) of prevention. Within current models of anti-genocide activism, the response remains problematically restricted to the execution of international legal principles and attempts to persuade politicians in powerful countries to “do the right thing” and intervene. In this dissertation, I argue that the ethical demand to stop genocide calls us to imagine anti-genocide activism otherwise. To this end, I retrace the activist call of “never again” to its roots in the Shoah (Holocaust) through theories of witnessing that disturb the positionality of activists in the face of total destruction. The position of the witness clarifies the initial ethical and political challenges of anti-genocide activism as problems of responsibility or the possibility of response. I then conceptualize the gap between the demand and the response as the fault-line of responsibility, which splits open along the faces of ethics and politics. The phenomenological approaches of Emmanuel Levinas and Hannah Arendt make sensible the ethical and political dimensions of responsibility in the full depth of the fault. The tension I stress in the faultline thus resists totalizing narratives of salvation on the one hand, and dehumanizing instrumentalization of restrictive concepts on the other. In the gap of the faultline, questions of judgement and justice open up as situated, contingent, and pluralistic. Attending to the irreducible gap maintains the possibility of response without yielding answers; instead, the separation of the ethical call to respond from political action opens the space and time for a ritualized, collective movement that can take us from thinking to action and back again: praxis. The task at hand is to prepare anti-genocide activists for the restlessness of the questions. (shrink)

While the early Confucians were largely content to maintain the rituals of ancient kings as the core of moral education in their time, it is not obvious that contemporary humans could, or should, draw from the particulars of such a tradition. Indeed, even if one takes ritual seriously as a tool for cultivation, there remains a question of how to design moral education programs incorporating ritual. This essay examines impediments faced by a ritualized approach to moral education, how they might (...) be overcome, and how a ritual method could be developed in modernity. I contend that a Confucian notion of ritual, particularly as elaborated in the Xunzi, is both compatible with modern moral education and capable of making a distinct contribution to moral education in terms of how rituals can be used to structure and inculcate a shared climate of respect and humaneness both in- and outside the classroom. Specifically, the ritual education method includes emphases on inculcating moral fluency via symbolic practices and distinctions, training and appropriately associating promoral dispositions, enhancing moral imagination, and developing awareness of other minds. The model is thus a multifaceted approach to moral education through (meta)cognitive development. (shrink)

Review of Terence Cuneo, "Ritualized Faith: Essays on the Philosophy of Liturgy", Oxford Univ. Press 2016, 228pp.

One of Han Feizi’s most subtle criticisms of Confucianism targets a central feature of its moral cultivation program, namely an appeal to modelling oneself on ancient sages. According to Han Feizi, this ideal of model emulation is doomed to failure due to imperfect knowledge of past exemplars, the fact that certain ideals of practice may not be applicable to (or catastrophic for) some practitioners, and the additional fact that one cannot always rely on past examples to provide good guidance for (...) future events. As Eric Hutton points out, this line of critique bears striking similarities to one offered by Bernard Williams against virtue ethics. Accordingly, this emulation problem poses difficulties not only for Confucianism, but also more generally for virtue ethics. This paper argues that the emulation problem can be overcome by appealing to the Confucian Xunzi’s account of the role of ritual (li) in moral cultivation. Specifically, the ways in which ritual promotes moral development provide the Confucians (and, by association, virtue ethics) with the means of devising a sufficiently sophisticated account of emulation to meet the challenge lobbied by Han Feizi and Williams. (shrink)

Symposium on Christopher Bennet's The Apology Ritual. A Philosophical Theory of Punishment [Cambridge University Press, 2008].

While interpreting the tombstones and off-barrow (the term intro- duced by S. S. Sorokin) edifice of Euro-Asian nomads (deer-shaped stones, stelai, stone monuments, barrow entrances with “mustache”, etc.), investigators traditionally confine their study to describing the ritual actions performed during the burial procedure or while commemorating the deceased.Among off-barrow memorials, one can discern ridge barrows or barrows with “mustache”. These monuments, unique in their layout, can be encountered over a vast space, rang- ing from the west to east from the (...) Volga lowland to Altai and from the east to south, from the Urals to Tien-Shan; according to some estimates, their number exceeds 300. The unique appearance of these barrow complexes and the orientation of the ridges at the eastern part of horizon confirm the hypoth- esis of their astronomical orientation. To verify the validity of this hypothesis, the author of this study exam- ined 25 ridge-barrows using astronomical methods of analysis in 1989–1991 and 1997–1998. The results of the investigations, some of which have been published in scientific journals, indicated that al- most each one of them reveal the whole set of astronomically sig- nificant directions, which are linked with the extreme positions of the sun and the moon on the horizon and their meridian transit (culmination) (Bekbassar 1993, 1996, 1998). (shrink)

This paper was made as part of a wider research I made about rituals and their meaning and roles they are playing in the religious system of thinking. The way they are thought, displayed, precisely followed as instructed and believed, makes them a powerful social act that has been always provided by any religion, and also a tool for religion to make the human society what it is today. After I speak about what is a ritual and its religious content (...) in general, I am enumerating roles and functions of play and theatre in particular have, both for profane and religious purpose. Do we still use play/games as adults because they are rewarding, they give us pleasure? They are used as means of relaxation, or for continuing the age of childhood; or it is in our nature to play games in everything we do? In this paper I have emphasized play as adaptive potentiation or adaptive variability useful both in therapy, as in religious ceremony. The relation and comparison of rituals with play is due to the fact that playing is the most engaging behavior performed by man and animals, and it can be found as foundation of almost any ritualist activity. (shrink)

However much the preoccupations and problems of moral philosophy have changed in the last decade or so, we retain, with a ritual observance, a basic conceptual framework. Apart from a few bold spirits who disregard the ritual, most moral philosophers, before they can say anything, have to re-enact the moves of trying to justify how they dare to move from description to evaluation, while others, opposing them, claim that they have disregarded sacred texts and violated the most sacred of ritual (...) moves. Some, and I would like to count myself among these, would like to argue that the whole ritual is unnecessary, misleading, confused and confusing and even detrimental to moral philosophy. (shrink)

The Architecture of Limitation (AoL) has previously been applied to the analysis of ideological, narrative, and governance-level artifacts, where collapse manifests through overreach, moral compression, and loss of boundary integrity. This paper extends the AoL framework into a distinct and under-examined domain: instrumental coordination artifacts—specifically, Key Performance Indicators (KPIs) and Objectives and Key Results (OKRs). -/- KPIs and OKRs are typically treated as neutral tools for alignment and measurement. When they fail, failure is commonly attributed to poor execution, cultural resistance, (...) or leadership deficiencies. This paper advances a structural claim: in many large organizations, KPI and OKR systems collapse prior to execution, due to misalignment between measurement grammars and the constraint environments in which they operate. -/- Analyzing KPIs and OKRs as coordination interfaces rather than goals, the paper identifies a recurring collapse pattern in which representational measurement degrades into ritualized compliance. Observable collapse signals include late crystallization of objectives, mid-cycle churn without epistemic justification, key results drifting from outcomes into activity proxies, insensitivity to variance in task complexity, and increasing dependency on managerial gate dependency as a substitute for alignment. -/- The paper introduces a v43-style diagnostic kernel that formalizes these collapse signals and distinguishes representational measurement from ritualized proxy behavior across organizations. Rather than proposing alternative metric systems or management reforms, the framework emphasizes proportionate correction through contraction, recalibration, or suspension, consistent with AoL’s core principle that limitation precedes clarity. -/- This work does not argue against measurement, KPIs, or OKRs in principle. It contributes to the AoL corpus by demonstrating how collapse operates in instrumental coordination systems—where failure is neither ideological nor moral, but structural—thereby expanding AoL’s applicability to the mechanics of organizational action itself. -/- This work is a structural diagnostic and does not propose management practices, performance frameworks, or organizational interventions. (shrink)

Through an ethnographic and ethnobotanical investigation of Amazonian Shuar gardening practices, I aim to (1) unravel the basic and more complex relationships exhibited by Shuar gardening activities, which involve humans, tubers, and mythical originators and mediators of ecological and biological processes; (2) compare Shuar horticultural practices with those of other Indigenous tropical horticulturalists; and (3) unveil how and to what extent concepts of plant agency shape traditional cultivation systems. My study reveals that the rapid growth and high yield of tubers (...) significantly depend on women’s sophisticated cognitive skills, manifested through specific nurturing methods for cultivated plants and gardening rituals to engage with cosmic and mythical forces. Beyond the embodied practices of tending tubers and the ritual behaviors displayed by women, the agential qualities of plants play a crucial role in shaping the ritual and mytho-cosmological structure underlying gardening activities. Ultimately, biosocial, mythical, cosmic, and ontological connections between biological kingdoms inform growth patterns, fertility, and reproduction within the garden domain. (shrink)

This paper looks at the role of art and material culture in the rituals of birth, first taking into consideration research on material culture in traditional rituals of birth and then turning to the primary topic, which is how art in the contemporary rituals of birth often holds sacred meaning even when the ritual is of a nonreligious nature. A discussion about the sacred in the context of a nonreligious ritual hinges upon an understanding of that which is “sacred”; thus, (...) the paper looks at research on modern theology and the sacred to examine the term in the context of birth as a contemporary rite of passage. Giving examples of how material culture has been important in several traditional birth rituals from different cultures, the paper then traces a similar occurrence in which participants in contemporary nonreligious rituals of birth also uphold art and material culture as sacred elements of the rituals. The paper provides the reader with description of a rich array of art and material culture used across cultures in different rituals of birth. Taking into consideration the numerous contributions that scholars have made to the emerging field of birth and religion, including the interdisciplinary importance of theories related to birth as a rite of passage, the paper also presents new research on the materiality of the contemporary rituals of birth. (shrink)

This article explores the relationship between large language models (LLMs) and humans as well as its impact on practical theology, more specifically on ritual-liturgical studies. We show how LLMs question human exceptionalism in the realms of language, creativity, grounding, and meta-representation. Subsequently, we discuss the assumed role of language in understanding who we are as humans. LLMs call for a reappraisal of Saussure’s structuralism. We demonstrate how in LLMs, structuralism converges with hermeneutic approaches to language. We speculate on the immanent (...) interpenetration of LLMs and liturgical practices from the perspective of a revisiting of structuralism. Finally, we offer some perspectives on the future of LLMs and liturgy. (shrink)

This text presents actions from the “live” moment of the ritual performance My Colour (Is) Red in which a political, ideological and ritualistic body seeks to understand the social dramas experienced by people who live and demark spaces in Amazon through performatic experiments that create connections with the social and anthropological life of Amazon. They act as resistance elements, poetical struggles and crossings, because it is a matter of (re)existing to exist in some places of this cartography.

I contrast the Frazerian approach to rituals with an approach suggested by George Eliot in her esteemed novel Middlemarch.

We present the transmodern philosophy of augmented intelligence. Following Peirce's answer to the question of first philosophy—that logic precedes both epistemology and ontology—we structure the framework accordingly: (1) the Universal Master Equation (UME) as the formal logic of coherent process, (2) engineering-based pragmatism with pramanas mapped to differential geometry as epistemology, and (3) the M112-ToE Wolf space as ontology. "Transmodern" means using modern methods to articulate classical wisdom (Kashmir Saivism's Krama/Trika) within a postmodern relative perspective (Rorty), achieving Indo-American synthesis. We (...) show that Autopoietic Stochastic Differential Geometry (ASDG) subsumes logic itself—meta-consistency is not a separate invariant but what the geometry produces. LLMs exhibit dramatic sensitivity to prompt structure; we explain why structures from contemplative traditions often outperform secular equivalents. This paper demonstrates what it describes: constructed through human-AI collaboration, with AI as peer during argument development. (shrink)

This essay proposes a radical rethinking of the nature of truth through a comparative dialogue between Confucian ritual theory, Aristotelian praxis, and Thomist sacramental theology. Against the Platonic and modern epistemological traditions that locate truth in disembodied propositions or inner certainty, this work argues that truth is neither a correspondence between mind and world nor a mere subjective conviction, but an incarnate act: the unity of an interior intention and an exterior gesture, ritually conformed to an objective order. Drawing on (...) the Confucian concepts of chéng (sincerity), lǐ (ritual propriety), and zhèngmíng (rectification of names), as well as Aristotelian phronesis and recta ratio agibilium, we show how truth is performed rather than asserted. The analysis culminates in the Christian theological claim that truth is a Person (Veritas est Christus), who acts in the world through the liturgy and sacraments. Engaging the works of Joseph Ratzinger, Catherine Bell, Alexander Schmemann , Byung-Chul Han, and others, the essay develops a ritual ontology of truth that opens the way for a sacramentally grounded epistemology and a renewed anthropology of gesture. The result is a philosophy in which truth becomes communicable, credible, and transformative not through abstraction, but through form, fidelity, and action. (shrink)

It is the aim of this paper to establish a temporal and cultural link between entheogen-use1 in Classical mystery cults and their possible use in a segment of the early Christian Gnostic Church. As early Christianity was heavily influenced by the Classical world in which it first developed, it is essential to examine the evidence of entheogen-use within Classical mystery cults, and explore their possible influence on the development of Christian ritual. We will first present textual evidence from the New (...) Testament and Nag Hammadi Library (NHL) that indicate possible use of ritual entheogens. Next we will examine entheogen-use by some of the main religious sects of the ancient Mediterranean world as part of their liturgical practice between c. fifth century BCE and the third century CE. Then we will show that the different schools of philosophical thought examined were quite fluid, and that there was considerable overlap among schools with respect to several key philosophies and practices. Ultimately the subject of entheogen-use in the Classical world necessarily falls into the realm of plausible speculation mainly due to the lack of primary sources. However, should the entheogenic hypothesis2 prove to be correct, it promises to be quite useful in future research and in the translation of original documents. (shrink)

I demonstrate that analogies, both explicit and implicit, between Wittgenstein’s discussions of rituals, aesthetics, and aspect-perception, have important payoffs in terms of understanding his notion of a “surveyable representation” (übersichtliche Darstellung) as it applies to phenomena that are not exclusively grammatical in nature. In particular, I argue that a surveyable representation of certain anthropological and aesthetic facts allows us to see, qua form of aspect-perception, internal relations and formal connections, so that the inner nature of a ritual or the solution (...) of an aesthetic puzzle is exhibited. This particular form of seeing both explains why Wittgenstein thought that hypothetical explanations about the origins of a ritual are irrelevant to appreciating its meaning and elucidates his understanding of rituals, which involves seeing “internal relations” and “formal connections.” The upshots of the account for work in anthropology are discussed. (shrink)

Wang Guowei expressed doubts about Xun Zi’s proposition on “establishing ritual practices in accord with qing,” arguing that it was in direct confict with the philosopher’s famous thesis that “human natural tendency is evil.” The word qing (情) has several connotations in the Xunzi: it may refer to factual truth (实情), sincerity (诚实) or emotions (情感). Readers of the Xunzi tend to view the emotional connotation of qing in a negative light, but in actuality qing as human emotions can also (...) be understood in a commendatory or neutral sense in the Xunzi. I argue that Xun Zi’s proposition on “establishing ritual practices in accord with qing” can only be consistent with his view that “human natural tendency is evil” when qing is used in the neutral sense. In other words, “establishing ritual practices in accord with qing” means to establish, on the basis of actual circumstances, ritual practices and rules that adequately satisfy people’s normal feelings. Xun Zi’s proposition on “establishing ritual practices in accord with qing” can be validated within his own philosophical framework。 -/- . (shrink)

The overarching objective of this study is to examine how student-centered learning (SCL) functions as a vehicle for advancing neoliberal agendas in Philippine higher education. Drawing from Byung-Chul Han’s critique of neoliberal achievement society, the study argues that universities are undergoing a process of de-ritualization, where communal academic practices are displaced by individualized, performance-oriented structures. Through a qualitative critical-philosophical analysis of higher education discourse and policy, this study reveals how the rhetoric of autonomy and personalization, which SCL promotes, aligns education (...) with market logics. Student-centered learning is designed to empower learners; however, this study argues that its neoliberal appropriation has led students to being reduced as self-optimizing and performative agents governed by hyper-individualistic views compelled by neoliberal notion of freedom. This shift transforms education into a site of consumption rather than formation as HEIs prioritize employability over collective reflection and meaning, while paradoxically claiming that today’s schooling focuses on students’ holistic growth. This study concludes by advocating for the reintegration of academic rituals that nurture community, restore depth, and reaffirm the university’s transformative purpose. (shrink)

As the lyrics to the traditional nineteenth century gospel hymn state, one of the goals of many magical and religious practices is to experience ‘a closer walk with Thee,’ coming into the presence of the holy in both figurative and arguably literal terms. One of the many ways to improve this likelihood of achieving the deep and immersive presence of the holy—described by the scholar of comparative religion Rudolf Otto as the “gentle tide, [the] pervading [of] the mind with a (...) tranquil mood” numinous experience—is through the careful use of various sonic elements. To this point, an exploration of physical worship spaces themselves, a review of the means of creating sounds within worship, and a study of the related uses of sonic technology during worship rituals can help to elucidate just how these sonic elements compare in their utilization between ancient magic and more contemporary magical and religious applications. It is my contention that the overall goal of creating an immersive environment for worship and ritual practice has remained a constant from Ancient Greek and Roman times through to the present, while the technology available to achieve this goal (both in the creation of an immersive physical space and in the use of engaging and relatable musical instruments and instrumental styles) has continually progressed. Put another way, the methods in which we might best utilize various sonic elements to achieve the most numinous experience—the ‘how’— have certainly changed over time, but the underlying ‘why’ and the core goal of using sound to increase this sense of a presence with the holy has remained largely unchanged. (shrink)

This paper offers a structural-philosophical reinterpretation of the Winged Victory of Samothrace (Nike). Rather than treating the statue as an isolated artifact of Hellenistic aesthetics, I argue that its fragmented form, aerodynamic posture, and maritime context express a deeper ontological structure: beauty as the manifestation of will toward perfection, independent of physical completeness. -/- The analysis proceeds in three layers. First, I examine the material and sculptural techniques—drapery, musculature, and directional force—as expressions of dynamic emergence rather than static representation. Second, (...) I situate the statue within pre-Olympian Aegean religious structures, proposing that Nike originally functioned as a deity of navigation and “wind-guidance,” rather than a simple personification of victory. Third, I reconstruct the statue’s enduring aesthetic force through a phenomenological lens, showing that its beauty lies not in what is present, but in what continues to exceed its material limits. -/- The study concludes that the Winged Victory embodies a universal structure of aesthetic “incompletion”: the human orientation toward an unreachable ideal, and the dignity found in moving toward it. Nike’s fragmented body is not a loss of meaning but the very condition that reveals beauty as structural will. (shrink)

This book is an ethnographic study of the Sufi ritual practices and embodied experiences among the female members of the Naqshbandi community in Cape Town, South Africa. The specific Sufi ritual in question is hadra, often called the “Sacred Dance,” a religious gathering that combines bodily movement, the recitation of sacred texts, and music to achieve closeness to God. The book’s main argument is that hadra serves as a somatic platform for Sufi women to express their identity and piety, made (...) visible through their bodies and bodily movements during the ritual. (shrink)

In everyday language, we readily attribute experiences to groups. For example, 1 might say, “Spain celebrated winning the European Cup” or “The uncovering of corruption caused the union to think long and hard about its internal structure.” In each case, the attribution makes sense. However, it is quite difficult to give a nonreductive account of precisely what these statements mean because in each case a mental state is ascribed to a group, and it is not obvious that groups can have (...) mental states. In this article, I do not offer an explicit theory of collective experience. Instead, I draw on phenomenological analyses and empirical data in order to provide general conditions that a more specific theory of collective experience must meet in order to be coherent. (shrink)

We offer a model of moral reform and regeneration that involves a wrong-doer making two movements: on the one hand, he identifies with himself as the one who did the act, while he also intentionally moves away from that self (or set of desires and intentions) and moves toward a transformed identity. We see this model at work in the formal practice of contrition and reform in Christian and Buddhist rites. This paper is part of a broader project we are (...) undertaking on the philosophy of forgiveness. (shrink)

Ayurveda is science of living being. Aim of Ayurveda is mantainance of healthy life and pacification of diseases of diseased ones. Dharma, artha, kama and moksha these four are together called chaturvidha purushartha which is achieved by arogya (health).Ayurveda holds view of its independent darshanika viewthough it has shades of nearly all six astika darshanas. Mimamsa’s first verse implies its motto to explore Dharma. Ayurveda considers dharma as one of basic component to health. Dharma has been described under trieshana by (...) acharya Bhela. Various conducts are described under sadavritta, achararasayana, moksha marga, naishtikichikitsa. Ayurveda describes three types of treatment which are yuktivyapshraya, daivavyapashraya and sattvavajaya. This daivyapashraya includes mantra, ausadhi, mani, mangal, bali, upahaar, homa, niyama,prayashchita, upawaas, swastyayana, pranipata, gamana etc. These type of methods are widely described in karma kanda of mimamsa darshana. This treatment method has been used in curing of diseases like unmada,graharoga. Methods of yagya has been described as well as used in putreshti and punsawansamskara described in charakasamhita. With this paper karma kanda widely used in treatment has been described in Ayurveda. (shrink)