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Research in translation is often centred on issues that bother on literature, language teaching, style, processes, etc. This study examines the translation of Yoruba-bound ICT terminologies beyond their raw meaning as presented by the English language and culture. It deploys localization, the third in the GILT arrangement of Globalization, Internationalization, Localization, and Translation in modern technology translation. The objectives of this study are to: identify certain ICT terminologies in English, describe adoptable strategies for translating the terminologies for Yoruba end-users, examine how the terminologies are understood in the Yoruba locale as intended by the initial meaning, highlight the difficulties involved in the interpretation of the terminologies into Yoruba, propose cultural and linguistic models for translating ICT terminologies from English into the Yoruba language. The study adopts Bell’s linguistic and psycholinguistic model (1991) to analyze and synthesize the structural organization of linguistic materials of the ICT terminologies and their translation beyond their surface meaning. The study finds out that: the traditional approach of translating Euro-based terminologies by loanwords may yield little result; localizing ICT terminologies will enhance the appreciation of ICT materials by Yoruba end users; difficulties involved in the interpretation of ICT are both linguistic and cultural, and that ICT terminology translators are technical and cultural mediators. The study concludes that the marketing and purchase of ICT products are likely to be more embraced by Yoruba end users with the use of localized expressions to translate them. It recommends that in the world of GILT, translating beyond the initial meaning of the structure of linguistic materials of the ICT terminologies is a snapshot.

This manuscript explores the concept of theosemiotics, a term that signifies the intersection of semiotic theory and theological interpretation. Originating from the work of Michael L. Raposa and grounded in Charles Sander Peirce’s semiotic framework, theosemiotics is presented as a means to understand religious semiotics, particularly within Islamic and Christian contexts. Through a detailed examination of its historical development, theoretical underpinnings, and potential for bridging science and religion, the manuscript highlights theosemiotics as a promising area for academic research. It argues for the relevance of theological semiotics in contemporary discussions on the integration of religious perspectives with scientific inquiry, offering a comprehensive analysis of signs in the divine context. This study contributes to the broader discourse on the role of religion in the public sphere and the ongoing dialogue between faith and reason.

In the burgeoning field of mysticism studies, this pioneering research sheds light on the often-overlooked intersectionality of totemic mysticism and unique spiritual experiences. Departing from traditional Abrahamic perspectives, the study critically challenges normative paradigms that marginalize or pathologize these experiences. By employing an interdisciplinary methodology, which fuses religious studies, anthropology, and philosophical theories, the research navigates through extensive literature reviews, primary indigenous narratives, and historical texts. The findings unveil that totemic mysticism transcends its stereotypical classification as a 'primitive' belief system, serving instead as an indispensable cognitive and emotional apparatus. It further elucidates the symbiotic relationship between totemic symbols and unique phenomena, advocating for their spiritual and transformative potential. This study not only enriches existing paradigms by highlighting the cognitive and emotional valence of totemic symbols but also calls for a reevaluation of unique experiences within mystical discourses. A seminal contribution, it resonates with postcolonial, postorientalist, and posthumanist critiques.Keywords：Totemic Mysticism；Unique Experiences；Interdisciplinary Methodology；Cognitive Frameworks；Emotional Apparatus；Post-Anthropocene

Knowledge is a fundamental concept in Islam, and its acquisition, dissemination, and application are deeply rooted in the Quran and the Sunnah (the teachings and practices of the Prophet Muhammad, peace be upon him). This paper explores the Islamic perspective on knowledge, its sources, and its implications for the development of an epistemological framework. It examines the Quranic verses and Hadith (sayings and actions of the Prophet) that emphasize the significance of knowledge and its role in shaping human understanding. Furthermore, it delves into how Islamic epistemology, derived from the Quran and the Sunnah, offers a unique approach to knowledge acquisition and its ethical dimensions. This paper touches upon a significant aspect within Islamic thought. This critical paper delves into how knowledge is conceptualized within the Qur'an and the Sunnah, subsequently drawing on Said Nursi's exegesis in the Risale-i Nur collection to outline an Islamic epistemology. Nursi's interpretation serves as a pivotal link between the scriptural foundations of Islam and the construction of a robust framework for understanding knowledge, its acquisition, and application.

In this essay, I present a brand-new naturalistic model of self-consciousness that draws inspiration from Dretske's program for naturalizing the notion of representation. Dretske's naturalization program is very ambitious in many respects. However, one of the crucial aims is overlooked in the literature, namely the abandonment of the traditional conception of representational content as a "Vorstellung," in which the individual occupies both poles of representation: the represented subject and the represented object. Just as sensory states containing information about a mind-independent source are "recruited" by selection with the function of representing that source without a subject, an "EGO file" housing autobiographic information is "recruited" by selection with the function of representing the cognitive system itself without a subject. The most basic form of self-reference is not the result of an act carried over by an "underlying subject:" The subject does not need to occupy both poles of the representation, the subject and the object poles. Instead, it is the result of the "recruitment" of the autobiographic memory with the function of representing the subject itself.

The relationship between modern science and metaphysics has been challenging due to the different ontological and epistemological perspectives they are based on. However, the challenge is mainly attributable to modern science's empirical attitude. This paper draws on Einstein’s 1915 theory of relativity and 易經Yijing’s cyclical principles, conceptualized at least four thousand years (circa 2000 BCE), to gain a new understanding of gravity from a social science standpoint. First, Yijing's origins can be traced back to the mythical figure 伏羲 Fu Xi, who created the eight trigrams and 64 hexagrams. Second, King Wen and the Duke of Zhou wrote about the hexagrams in greater detail during the 11th century BCE. The third intellectual addition and augmentation happened between the 5th and 2nd century BCE, incorporating seven writings collectively known as the ‘Ten Wings’. These writings provided a framework for understanding the universe's complexities and underlying patterns, including an implication of gravity acting on all beings, things, and events, though not explicitly mentioned as gravity.The paper introduces Einstein’s theory of relativity as a mechanism and correlates it with Yijing principles and precepts to provide perspectives valuable to the social and academic community. One of Yijing's central features is its use of 陰陽 yin-yang correlative cosmology, which involves the idea that all things in the universe are interconnected and interdependent, each possessing yin and yang energies that are constantly in flux and transformation, continually shifting in field-like fluctuation. The hexagram matrix is a system of symbols, archetypes, and concepts which constitute a map that classifies and analyses reality through the eyes of the observer.Einstein's theory of relativity revolutionized cosmology and conceptualised space, time, mass, gravity, and energy. The theory concerns the relative velocity or acceleration of a frame of reference with respect to a stationary frame of reference. The approach encompasses the two interconnected theories of special and general relativity, with general relativity establishing an essential association between time and space and relating to the structure of spacetime and wave-like fluctuation where the presence of matter and energy causes curvature of spacetime.The paper acknowledges that some may view the attempt to link Yijing with modern sciences-related themes with scepticism since the links rest on allegorical associations. However, this paper aims to mirror Einstein's central principles of the theory of relativity into a social inquiry of Yijing. This paper provides novel and diverse perspectives using the heaven and earth framework, contributing significantly to comprehending the interconnected dynamics of qi, space, and time within Yijing.

In this study, Nobel Laureate Orhan Pamuk’s works are chosen as examples of Turkish literature. By counting the number of letters and words in his texts, we find it possible to study his works statistically. It has been known that there is a geometrical order in text structures. Here, the method based on the basic assumption of fractal geometry is introduced for calculating the fractal dimensions of Pamuk’s texts. The results are compared with the applications of Zipf’s law, which is successfully applied for letters and words, where two concepts, namely Zipf’s dimension and Zipf’s order, are introduced. The Zipf dimension of the novel My Name is Red is found to be much different than his other novels. However, it is linguistically observed that there is no fundamental difference between his corpora. The results are interpreted in terms of fractal dimensions and the Turkish language.