Hasil untuk "Religions. Mythology. Rationalism"

Keith G. Thomas

Mehryar Mohri

Standard Transformers excel at semantic modeling but struggle with rigid sequential logic and state tracking. Theoretical work establishes that self-attention is limited to $\AC^0$ (under hard attention) or $\TC^0$ (under soft attention), complexity classes that often fail to support robust length generalization on sequential problems without intermediate chain-of-thought. In this work, we introduce \emph{Rational Transductors}, a dual-stream architecture that augments the Transformer with a matrix-valued recurrence derived from Weighted Finite Automata (WFA). By injecting rational state information into the attention mechanism via a \emph{Deep Rational Injection} scheme, our framework strictly generalizes the expressive power of Transformers to capture all Regular Languages, $\NC^1$-complete problems (such as Boolean Formula Evaluation), and fundamental separations like Parity and Modular Counting, while preserving $O(L + \log T)$ parallel time complexity. We ground the architecture in a rigorous learning theory: we prove that \emph{Random Rational Features} act as a universal basis for sequential dependencies, justifying our initialization strategy, while establishing that the \emph{Differentiable Rational Feature} regime is necessary to close the representational compactness gap. Theoretical analysis and empirical results demonstrate that Rational Transductors solve the "Regular Gap," enabling robust length generalization on algorithmic tasks where standard Transformers fail, without the sequential computational bottlenecks of traditional RNNs.

Zhilun Zhou, Jing Yi Wang, Nicholas Sukiennik et al.

Large language models (LLMs), a recent advance in deep learning and machine intelligence, have manifested astonishing capacities, now considered among the most promising for artificial general intelligence. With human-like capabilities, LLMs have been used to simulate humans and serve as AI assistants across many applications. As a result, great concern has arisen about whether and under what circumstances LLMs think and behave like real human agents. Rationality is among the most important concepts in assessing human behavior, both in thinking (i.e., theoretical rationality) and in taking action (i.e., practical rationality). In this work, we propose the first benchmark for evaluating the omnibus rationality of LLMs, covering a wide range of domains and LLMs. The benchmark includes an easy-to-use toolkit, extensive experimental results, and analysis that illuminates where LLMs converge and diverge from idealized human rationality. We believe the benchmark can serve as a foundational tool for both developers and users of LLMs.

Erion Morina, Martin Holler

We show that suitably regular functions can be approximated in the $\mathcal{C}^1$-norm both with rational functions and rational neural networks, including approximation rates with respect to width and depth of the network, and degree of the rational functions. As consequence of our results, we further obtain $\mathcal{C}^1$-approximation results for rational neural networks with the $\text{EQL}^÷$ and ParFam architecture, both of which are important in particular in the context of symbolic regression for physical law learning.

Ayoub Afzali, Ali Mahjor

McTaggart’s argument is the most famous argument in contemporary philosophy for the unreality of time. He proposes two models for explaining time: A-series and B-series. The A-series is a model that explains time based on the three concepts of past, present, and future. The B-Series is a model that explains time based on a dual model of the concepts of “earlier” and “later.” McTaggart contends that the B-series fails to explain change, which is a condition for the realization of time, and that the A-series possesses internal contradiction. Consequently, by rejecting the possibility of both models being real, he concludes that time is unreal. This article analyzes and critiques McTaggart’s view, and inspired by the linguistic analysis method of the late Wittgenstein, we show that, first of all, some things cannot be explained solely by a theoretical model. Therefore, time is a multi-level reality based on theoretical reflections and linguistic intuitions. Secondly, the B-series can indeed explain change. Also, the A-series is not contradictory; in this view, the objective aspect of time is explained by the B-series, and the subjective aspect of that is explained by the A-series. Therefore, time is a multi-level reality that cannot be explained by a single conceptual model. Introduction The aim of this article, aside from critical discussions, is to defend a specific approach to realism in the metaphysics of time that considers time as a multi-level reality necessitating a multi-level explanation. This approach is partly inspired by the philosophy of linguistic analysis, especially the philosophy of late Wittgenstein, which, instead of giving primacy to a single theory, considers attention to multiple meanings and applications as a way to solve philosophical problems. Unlike the late Wittgenstein, however, this article also focuses on theoretical models in the philosophy of time and does not limit itself to linguistic analysis and conceptual treatment. The innovation of this article lies in 1) presenting an innovative reading of the A-series;2) offering a specific reading of the multi-level explanation regarding the reality of time; and3) combining the method of linguistic analysis with the theory-based method. Body McTaggart proposes two conceptual models (A-series and B-series) to explain time. TheB-series is criticized for its inability to demonstrate change, while the realization of time without change is not meaningful. Although the A-series can demonstrate change, it suffers from a self-defeating contradiction. In the A-series, on the one hand, each of the past, present, and future states are non-summable determinations because each event must have one of those states (e.g., the future) to be attributed to that state (e.g., the future), but on the other hand, each of the points attributed to the past, present, or future can simultaneously be attributed to the other three temporal determinations. This contradiction becomes clearer when there is no end point to find the beginning of this chain and the stability of temporal determinations, and it will continue into infinite regression. In our view, McTaggart’s main claims, including the inability of the B-series to explain change, the dependence of the B-series on the A-series, and the self-defeating contradiction in the A-series, are based on a misunderstanding of the A-series and B-series. Attention to linguistic and conceptual analyses leads us to a new understanding of them, as well as the metaphysical gap between the concept of time in these two models and the difference in their characteristics. Discussion A careful analysis of the A-series and B-series reveals that, in addition to proving realism, they can be used as two independent and complementary explanatory models. The approach that makes it possible to use two independent models in explaining time is a multi-level explanation of the reality of time. Our first criticism of McTaggart is that both of his proposed models assume the quantitative nature of time, while denying that the two quantitative perceptions of time is not a valid reason to deny the qualitative perception of time (e.g., Heidegger’s view). Secondly, contrary to McTaggart’s claim, the B-series has explanatory power in explaining time independently of the A-series, because each of them belongs to different ontological realms. From this perspective, the B-series represents and explains an epiphenomenal reality. Thirdly, the realization of time in the A-series, which is equivalent to the realization of time in the human mental world, is not conditioned by change. Rather, for the realization of the A-series, merely the flow of mental awareness of the three states (future, present, and past) is sufficient. Conclusion In this article, we have gone beyond single-level approaches to the metaphysics of time and have explained the reality of time at two levels: objective and subjective (mental-linguistic). However, the qualitative/existential aspect of time has been omitted due to article limitations. In our opinion, both the A-series and B-series are successful options in explaining the reality of time, although in the B-series, change is a condition for the realization of time; in the A-series, such a condition is not necessary. The A-series explains the subjective aspect of time in the human mental world and their awareness of time, while the B-series elucidates its objective aspect in correspondence with the events of the external world, and hence time has an epiphenomenal reality in relation to objective events.

Hang Sun, Eunyoung Kim

This study aimed to investigate the practical effects of symbolic imagery on shamanic religious rituals, emotional modulation, belief deepening, and alterations in the state of consciousness. Thirty participants were recruited and randomly assigned to either a control group or an experimental group for comparative investigation. The results indicated that participants in the experimental group showed significant increases in supernatural belief scores after the ritual, along with notable decreases in negative emotions such as tension, anger, and fatigue. Additionally, the state of consciousness of both groups of participants changed significantly after the ceremony, and the changes in the experimental group were more significant. These findings provide preliminary empirical support for the hypothesis that shamanic symbolic imagery promotes the transformation of consciousness, and affects emotion regulation and belief formation by activating visual perception and symbolic psychological mechanisms. This study not only provides preliminary empirical evidence for the effectiveness of image-based interventions in inducing altered states of consciousness (ASC), but also deepens the understanding of the role of religious symbolic mechanisms in consciousness transformation and provides a new theoretical direction for applied research in the field of religious psychology and consciousness research.

Marcin Wysocki

Sprawozdanie z międzynarodowej konferencji naukowej From the Council of Nicaea to Vatican II: Professing the Faith, the Creeds, and the Church’ s Credibility, 31st International Theological Symposium, która odbyła się w dniach 16-17.10.2025 na Wydziale Teologicznym Uniwersytetu w Splicie, w Chorwacji.

Pietro Corvaja, Amos Turchet, Umberto Zannier

In this paper we study sets of points in the plane with rational distances from r prescribed points P_1, ...,P_r. A crucial case arises for r = 3, where we provide simple necessary and sufficient conditions for the density of this set in the real topology. We show in the Main Theorem that these conditions can be checked effectively (via congruences), proving that a related class of K3 surfaces satisfies the local-global principle. In particular, these conditions are always satisfied when P_1, P_2, P_3 are rational. This result completes and goes beyond the analysis of Berry, who worked under stronger assumptions, not always fulfilled for instance in all the cases where P_1, P_2, P_3 are rational. On the other hand, for r\ge 4, we show that points with rational distances correspond to rational points in a surface of general type, hence conjecturally not Zariski dense. However, at the present, we lack methods to prove this, given the fact that the surface is simply-connected, as we shall show. We give explicit proofs as well as describe in detail the geometry of the surfaces involved. In addition we discuss certain analogues for points with distances in certain ring of integers.

Christopher J. Bishop, Alexandre Eremenko, Kirill Lazebnik

A rational lemniscate is a level set of $|r|$ where $r: \hat{\mathbb{C}} \rightarrow \hat{\mathbb{C}}$ is rational. We prove that any planar Euler graph can be approximated, in a strong sense, by a homeomorphic rational lemniscate. This generalizes Hilbert's lemniscate theorem; he proved that any Jordan curve can be approximated (in the same strong sense) by a polynomial lemniscate that is also a Jordan curve. As consequences, we obtain a sharp quantitative version of the classical Runge's theorem on rational approximation, and we give a new result on the approximation of planar continua by Julia sets of rational maps.

James Arthur

Is character education a legitimate goal of higher education? Character education should aim to form people so they can live well in a world worth living in. All universities, whether faith-inspired or not, have an obligation to prepare students for life—a life worth living, a life with purpose. The Christian faith conviction that we as humans have a common telos, that there is an ultimate common good, or highest good, that is God, is central to any Catholic concept of character and flourishing in the university. The practice of the virtues, through good character, is the road to this spiritual end. Catholic Universities traditionally have many features that make them well-placed to cultivate the virtues of character in their students, particularly through the lens of a Christian anthropology. The work of the Jubilee Centre for Character and Virtues on universities is highlighted together with recent scholarly discussion of the place of character virtues in secular and Christian universities.

Neslihan Aydın

Heteroseksüellik, eşcinsellik (homoseksüellik) ve biseksüellik olarak üç grupta incelenen cinsel yönelim, kişinin hangi cinsiyete çekim duyduğunu, cinsel ilgisinin hangi cinsiyete yöneldiğini ifade eder. Psikolojik danışma ise kişilere özfarkındalıklarını arttırmaları, bunun neticesinde sağlıklı kararlar almalarını sağlayıp kendilerini gerçekleştirmelerine olanak sağlayan psikolojik yardım hizmetlerinden biridir. Danışmanlıkta takip edilen kuramlar modernist ve postmodernist olmak üzere iki grupta incelenir. Modernist kuramların danışandaki “sorun” odaklı bakış açılarının tersine postmodern kuramlar, belli bir “doğru” tanımlamasından ziyade danışanın kendi gerçekliğine vurgu yapar. Literatür göz önünde bulundurulduğunda eşcinsel yöneliminden rahatsızlık duyan bireyleri postmodern kuramları çerçevesinde değerlendiren araştırmalarda eksiklik tespit edilmiştir. Bu çerçevede yapılan araştırmanın amacı; yetişkin bireylerin eşcinsel yönelimlerinde değişim olması talebiyle psikolojik danışmaya başvurmalarını incelemektir. Nitel araştırma desenlerinden fenomenoloji (olgubilim) ile yürütülen araştırmada eşcinsel yöneliminde değişim olması talebiyle psikolojik danışmaya başvuran 6 kişiyle yarı yapılandırılmış görüşmeler gerçekleştirilmiştir. Veriler betimsel içerik analizi yoluyla analiz edildikten sonra ilgili literatürle ilişkisi ortaya konulmuştur. Araştırman bulgularına göre eşcinsel yönelime karşı tutum, eşcinsel yaşam tarzına karşı tutum ve heterosekseül yaşam isteği olmak üzere üç ana temaya ulaşılmıştır. Ana temalara ait alt temalar ilgili literatür çerçevesinde tartışılmıştır. Araştırmanın son kısmında araştırmacılara ve uygulayıcılara önerilerde bulunulmuştur.

Marianne Servaas, Wim Vandewiele

Researching the question of how the Roman Catholic Church (RCC), and by extension other institutional systems, respond or do not respond to the lived reality of abuse and its cover-up cannot be done without seeking to understand the underlying issue: <i>What</i> is the RCC responding (or not responding) to? One elucidating and perhaps surprising answer lies in the little and often misunderstood word <i>vulnerability</i>. Vulnerability, most probably counter-intuitively, has in fact the power to enhance violence or to reverse its destructive influence. This thought forms the basis for an exploration into what Professor Dr. Hildegund Keul has named the vulnerability and expenditure paradox. The logic in both of them seems understandable and straightforward. Yet, when genuinely understood, they are unsettling. They reveal an uncomfortable dilemma, a reality check and, ultimately, a choice as the paradox raises the rather earthly question: do we attempt to cheat death and therefore lose life, or do we opt for “creation through loss”? The first might, though linked to violence, lead to a feeling of security and invulnerability. The second exemplifies the passion of authentic suffering, humility and identity dependence. From a Christian perspective, it is the incarnation of love.

Robabeh Ghasemi mobarakeh, Mohammad Mahdi Taghdisi, Seyedeh Fatemah Hosaini Mirsafy

The issue of Christians' belief in the divinity and goodness of Jesus (pbuh) - in the sense that they call this divine prophet God, the son of God, or the son of God - is one of the most important issues that commentators of the Holy Quran have tried to criticize. In this research, we intend to examine the evolution of the Qur'an commentators' opinions in addressing and criticizing this issue and show what changes have been made in the commentators' understanding of this historical concept. The results of the research show that the commentators of the early period only disproved this theory, and the commentators of the middle period, by emphasizing the explanation of the verses and without referring to the Christian religious sources, only limited themselves to the irrationality of this theory, but the commentators of the contemporary period, while carefully examining the sources of Christianity and talking with their scholars, they have tried to show the time and how to create this belief deviation in Christianity and express the reasons for its cancellation in a documented way.

Joesana Tjahjani, Sonya Sondakh

Bukit Kasih Kanonang (Kanonang Love Hill) is a place of worship for Christians of the Minahasa Regency, North Sulawesi, one of the provinces of Indonesia, which in its development has also become a popular tourist destination. As a site that blends Christian elements, local traditional elements and values of tolerance among the world’s major religions namely Christianity, Islam, Buddhism and Hinduism, this beautiful piece of land includes a number of sites such as a monument to tolerance, a house of worship for each religion, a giant crucifix, statues, and the faces of Minahasan ancestors carved into cliff faces. All these elements suggest that while the people have values of tolerance and religious harmony, nonetheless the 55-meter giant white cross at Bukit Kasih Kanonang is evidence of the dominance of the local people’s Protestant Christian belief. Using the perspective of Hayden’s Antagonistic Tolerance, this paper investigates how people of other religions deal with the issue of dominance and how the social construct in the saying Torang Samua Basudara (we are all family), which has been the way of life of the Minahasan people, supports the concepts of tolerance and harmony.

Ioannis Charalampopoulos, A. Matzarakis

Thermal conditions are the most challenging factors in studying human biometeorology, indoor and outdoor design, and adaptation to climate change. The thermal environment is always present and shapes everyday life, behaviours, and the natural and artificial environment. In this paper, we analyse some thoughts that link thermal perception to the roots of human civilisation. Following the narrative thread of mythology and the history of religions, there are direct and indirect references to the thermal environment everywhere. The thermal environment may be a part of the core of human culture.

Amy-Jill Levine

Supersessionism, in the sense of advancing upon and thereby replacing an anterior tradition, is intrinsic to both Jewish and Christian identity. The move forward is to acknowledge it rather than debate or deny it, and then to determine how its presence does not preclude positive roles for the superseded group. Because Christian supersessionism is today a primary interest in inter-religious dialogue, this article focuses on how it has been and might be approached. Attempts to deny supersessionism in the New Testament must be based in hermeneutics since historical-critical exegesis cannot secure this conclusion. Today, interest in Christian supersessionism is driven not only by theological concerns but also factors concerning identity, including the role of messianic Judaism in Church communities; approaches to Zionism, the “scandal of particularity,” ethnic identity, and debates over cultural appropriation.

Eyke Hüllermeier, Felix Mohr, Alexander Tornede et al.

The notion of bounded rationality originated from the insight that perfectly rational behavior cannot be realized by agents with limited cognitive or computational resources. Research on bounded rationality, mainly initiated by Herbert Simon, has a longstanding tradition in economics and the social sciences, but also plays a major role in modern AI and intelligent agent design. Taking actions under bounded resources requires an agent to reflect on how to use these resources in an optimal way - hence, to reason and make decisions on a meta-level. In this paper, we will look at automated machine learning (AutoML) and related problems from the perspective of bounded rationality, essentially viewing an AutoML tool as an agent that has to train a model on a given set of data, and the search for a good way of doing so (a suitable "ML pipeline") as deliberation on a meta-level.

Amber Bowen

The task of ethicists, philosophers, and theologians to restore the dignity of human labor and vocation in a (post)industrial, techno-driven society is motivated by an often unacknowledged concern to restore the underlying <i>spirituality</i> of the human experience of work. Due to its ability to interrogate the range of givenness in human experience, phenomenology is a method particularly suited to explore this spiritual dimension. In this essay, I offer a phenomenological analysis that attends to the way our experience of time either suppresses or discloses the underlying spirituality of work. (Post)industrial societies reduce time to “clock time”, or an objective unit of measurement of production. Since increased production per unit of time is necessary for profit, we live and work in a society that is continually racing against the clock, and we find ourselves existentially pitted against it. I diagnose this reductionistic perspective of time, and its ensuing consequences, as a form of what Michel Henry calls “barbarism”. Setting aside the assumption of time as exclusively “clock time”, I then attend phenomenologically to other ways in which time gives itself to consciousness, namely, in cuisine, music, and craftsmanship. Finally, while Henry is helpful in analyzing the spiritual destitution of such an approach to time (and, consequently, to work), ultimately I turn to Kierkegaard’s account of temporality, specifically as articulated in the philosophical category of repetition, to disclose time as constitutive of our work and thus to demonstrate the spiritual significance of human vocation.

Xunnian Yang

Matrix weighted rational Bézier curves can represent complex curve shapes using small numbers of control points and clear geometric definitions of matrix weights. Explicit formulae are derived to convert matrix weighted rational Bézier curves in 2D or 3D space to rational Bézier curves. A method for computing the convex hulls of matrix weighted rational Bézier curves is given as a conjecture.

Marlene Printz Jellesen

Kristendommens status i grundskolens religionsundervisning er omstridt – både i Danmark og Norge – og denne artikel vil afdække, hvilken rolle kristendommen har spillet og spiller i faget Kristendomskundskab i folkeskolen i Danmark og give et bud på følgende spørgsmål: Hvilken status skal kristendommen have i skolens sekulære fag kristendomskundskab, hvilke virknings- og kulturhistoriske grunde kan der være til at prioritere kristendommen højt i undervisningen, og hvordan kan man som ikke-forkyndende religionslærer pleje refleksiv omgang med den normativitet, kristendommen indeholder. Med disse spørgsmål in mente bevæger artiklen sig ind på en værdipolitisk kampplads, der er knyttet til diskussionen om, hvor mono- eller multikulturel skolens religionsundervisningen bør være, og til hvilken normativitet, der skal være fremherskende.