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This interdisciplinary research explores the remarkable convergence between ancient Chinese philosophy, specifically the Daodejing, and modern scientific understanding, particularly in quantum science and cosmology involving black holes and dark energy. The Daodejing, written over two millennia ago, offers profound insights into the nature of reality, existence, and the interplay between the seen and unseen. Through prose, it articulates concepts that uncannily correspond to modern phenomena observed in quantum mechanics and classical cosmology.Daodejing describes the Dao, the ultimate source of all things, 無 (wu), as a dynamic and fertile state. It is not simply an absence or an empty void; instead, it is the precondition for the existence of all things. This is similar to the quantum vacuum—an invisible field of potentiality from which particles emerge. The text also reflects on the cyclical nature of transformation and the coexistence of opposites, resonating with principles such as quantum superposition and duality. Concepts such as the ineffable Dao, which embodies both the source and the manifestation of all things, find their counterparts in the quantum notion of superposition and the wave-particle duality, where potentiality and actuality coexist.This paper analyzes these philosophical descriptions, drawing correspondences with key scientific principles, including the indeterminacy of quantum states, the emergence of order from chaos, and the complexity of large-scale systems with a creative ontology of interpretation. Daodejing’s prescient understanding of the universe offers a fresh perspective on how Eastern philosophy can enrich and deepen our comprehension of scientific phenomena. Through this synthesis, the study aims to demonstrate that Daodejing provides a valuable conceptual framework that anticipates the complexities and mysteries of quantum mechanics and classical cosmology, offering relevant insights into contemporary scientific inquiry.

Mechanical clocks appeared in Europe at the end of the thirteenth century and became widespread during the fourteenth century. Clocks utilized a periodic process – the oscillation of a verge – for accurate time measurement, which is consistent with the Aristotelian concept of time defined by motion. The concept was at the center of debates among scholastics and theologians, which culminated in the Church's Condemnation of Aristotelian teaching in 1277. The debate also led to the discovery of Impetus (inertial motion) by Buridan and Oresme. Sand clocks became a popular device at about the same time. The pendulum clocks invented by Huygens in the 1650s utilized linear oscillations, which, unlike the earlier verge mechanism, had their natural frequency. Both mechanisms are analyzed to explain why the introduction of the linear oscillator led to a 30-times accuracy improvement of the clock.

The innovation of Merleau-Ponty is considering the body as existence or ontology. He admitted that a mechanical psychologist could not explain our experience of the body. Thought and body are inseparable. Also, uncertainty, or as Merleau-Ponty says, bouncing, is a feature of true philosophy. Merleau-Ponty knew that he was living in a period in which two forms of absolutism overshadowed everything: absolute Christianity and absolute Marxism. He introduced perception to establish a connection between consciousness and objectivity, from the contrasting perspectives of Empiricism and Rationalism. Merleau-Ponty follows Cezanne in rejecting dualism and its transformation into sight and action, emphasizing the integration of the soul and body. The soul is not separate from the body, and sight is related to thoughts; therefore, beliefs are rooted in a person's existence. Another innovation of Merleau-Ponty is the presentation of the role of the body in emotional perception. Merleau-Ponty opposes any idea that seeks to separate the soul from the body; he believes in a unified subject or Gestalt, rather than an isolated emotion or consciousness. Phenomenology, based on Merleau-Ponty's annotations, is a philosophical method. It aims to extract the hypotheses that humans make about themselves and their world, based on scientific and practical purposes, and to experience them in a perceptual world. Merleau-Ponty follows Hegel in believing that time rises in human beings. Although humans exist in the world, they live in a continuum of time, moving towards the future while reflecting on their past experiences and possessions. The nature of this research is explanatory; moreover, given the holistic subject, the primary approach is operative.

This manuscript introduces “possibilism” as an alternative framework to technological determinism, drawing from the works of Spanish-speaking philosophers of technology. Unlike deterministic views, which see technology as an autonomous force shaping society with inevitable outcomes, possibilism conceptualizes technology as a collective, intentional practice that opens up new possibilities for human action and societal development. The study critiques both optimistic and pessimistic forms of technological determinism, emphasizing the role of human agency in shaping technological trajectories. By exploring the intersection of physical, imagined, pragmatic, and legitimate possibilities, this article argues that technology is not merely a tool driven by external forces but a dynamic process that actively transforms human realities. The manuscript situates this discussion within the broader context of Spanish-speaking philosophical traditions, particularly the works of Fernando Broncano, and highlights the significance of this perspective for contemporary debates on technology and society.

This paper examines the Dao (道) as a fundamental principle in Chinese philosophy, underscoring its role as the source and guiding force behind the harmonious interaction of yin (陰) and yang (陽) and the wuxing (五行) or five elements. The Dao shapes the natural world and informs moral, philosophical, and cosmological thought, providing a holistic framework for understanding life and the cosmos. This integration of yin-yang theory offers a conceptual foundation for Chinese natural science while establishing a theoretical and practical basis for the broader Chinese worldview.The study further explores fields and forces, focusing on the relationship between potentiality and actuality within a scientific framework. By translating traditional concepts rooted in yin-yang and wuxing into modern scientific discourse, the research aims to bridge ancient wisdom with contemporary understandings of space, time, and force, demonstrating these ideas' ongoing relevance in explaining the universe's dynamics.Additionally, the paper discusses Roger Penrose’s twistor theory, which proposes that space and time emerge from a deeper, more fundamental level of reality. This concept resonates with qi (氣), an underlying force orchestrating existence. The paper draws parallels between twistors and qi, suggesting that both frameworks propose a universe shaped by deeper, interconnected processes. The research also compares the concept of yun (運) in Chinese philosophy, expressed in this paper as a vital carrier field akin to bosonic properties, with the Higgs field in physics, emphasizing the parallels between yin-yang duality and the symmetry-breaking processes in particle physics.This interdisciplinary study seeks to reconcile Eastern philosophical traditions with Western scientific theories, offering a nuanced understanding of reality that enriches ancient and modern paradigms. Through this dialogue, the paper contributes to a deeper appreciation of how traditional insights can inform contemporary scientific thought.

The ceramic and sculpture studios generate significant amounts of clay residues, which often end up in landfills, contributing to environmental degradation. This study explores the latent of repurposing these waste materials into ephemeral clay sculptures, addressing both waste management issues and creating opportunities for innovative artistic expression. The research employed a qualitative approach, combining machine milling with artistic experimentation. Clay residues from local ceramic and sculpture art studios were collected, analyzed for composition, and processed to enhance their sculptural properties. A series of workshops with artists explored various techniques for creating ephemeral clay sculptures using these reclaimed materials. The resulting artworks were documented and analyzed for their aesthetic and conceptual advantages; contemporary artistic trends and methodologies; cultural and environmental repercussions. Clay residues, when properly processed, proved suitable for creating flexible yet intentionally temporary sculptures. The unique properties of the reclaimed clay led to distinctive structures and forms; inspiring new artistic styles reminiscent of organic, earth-based art. The ephemeral nature of the sculptures encouraged artists to explore themes of impermanence, environmental cycles, and the relationship between art and nature.

This manuscript investigates the hypothesis that the post-resurrection appearances of Jesus, as described in the New Testament, could be understood as bereavement hallucinations or collective delusions, rather than as bodily resurrection events. By integrating insights from modern psychological and anthropological studies on bereavement, sensory experiences and attachment theory, the study critically examines the nature and frequency of bereavement hallucinations and their potential influence on the early Christian community’s experiences. The analysis suggests that the cultural and psychological context of first-century Palestine may have facilitated such phenomena, providing an alternative explanation for the disciples’ experiences that aligns with established interdisciplinary research. This approach offers a different perspective on the origins of resurrection beliefs, challenging traditional interpretations and prompting further scholarly dialogue on the interface between psychology and religious studies.

We indicate that energy is arguably a scientifically reduced model of Universal primal awareness. This then implies that our conventional scientific ‘world view’ is itself a reduced model of a more complete reality, which primarily constitutes awareness as a, or the Universal mode of existence. This implies that our habitual relationship with our environment is to a degree erroneous, and that this begets a feeling of incompleteness of experience. We propose that this feeling is responsible for the widely observable establishment of religion, in its interpretation as evidence of a supernatural presence, usually involving a personal relationship. We maintain that recognition of the dichotomy we describe should be a vital part of system design and operation. We represent neural operations by a hierarchy, which can be decomposed into two partial hierarchies, one for the operational levels, one for the inter-level complex regions. We compare the neural hierarchy with atomic energy levels, and conclude that these are more correctly levels of awareness. We propose that awareness is amplified up through the neural hierarchical levels, producing consciousness, and that mutual observation between the two representative hyperscales generates self-awareness.