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This study explores the concept of brain rot and its correlation with Avicenna’s four stages of intellect, offering a philosophical and normative perspective on cognitive decline in the digital age. By mapping the stages of brain rot—excessive exposure to digital content, mediating factors, cognitive dysfunction, and chronic cognitive decline—onto Avicenna’s hierarchy, this study reveals how digital overstimulation hinders intellectual progression. The research highlights the stagnation of cognitive faculties, from the passive, unactualized state of ʿAql Hayūlānī (potential intellect) to the irreversible decline seen in ʿAql Mustafād (acquired intellect). Mediating factors such as digital addiction, information overload, and mental fatigue exacerbate this stagnation, preventing the activation of higher cognitive functions and reflective reasoning. The study also integrates recent literature on brain rot and digital dementia to provide empirical support for the mapping process, demonstrating how excessive digital exposure disrupts intellectual growth and rational autonomy. These findings suggest the need for philosophical reflection on cognitive decline and underscore the importance of addressing the challenges posed by digital media in fostering intellectual engagement and development.

The emergence of the universe from "Nothing" continues to be one of the most challenging questions in both physics and philosophy. Lawrence Krauss, in his theory, identifies the quantum vacuum with "Nothing" and attempts to explain the Cosmogenesis without invoking a metaphysical cause. This study, drawing on the Fundamentality of Existence (FOE) in Mulla Sadra’s Transcendent Philosophy (al-hikmah al-muta‘āliyah), shows that the quantum vacuum possesses an ontological reality rather than being absolute Nothingness. According to Sadrian ontology, the quantum vacuum may be considered the weakest level of Existence within the gradational hierarchy of Existence (However, one may also argue—based on its proximity to immateriality and potentiality—that it paradoxically resembles a higher ontological intensity closer to Divine Simplicity. This dual reading remains open to further exploration). Furthermore, this paper critically examines Krauss’s assertion that physical laws alone suffice to account for the Cosmogenesis. From the perspective of the Fundamentality of Existence, physical laws are merely descriptive and contingent rather than self-sufficient causes. Thus, the Sadrian framework provides a deeper metaphysical foundation, revealing the limitations of Krauss’s scientific explanation and affirming that the cosmogenesis ultimately necessitates a cause beyond physical laws.

This paper presents a systematic comparative and historical analysis of the concepts of agency and entanglement within ecological thought, arguing that contemporary new materialist approaches articulate a distinctly posthuman ecology. This ecology is fundamentally grounded in ontological entanglement, distributed agency across human and nonhuman entities, and an immanent, relational form of response-ability that emerges from intra-active becoming rather than individual intention. Drawing primarily on Karen Barad’s agential realism, Jane Bennett’s vital materialism, Rosi Braidotti’s zoe-centred posthuman ethics, and Stacy Alaimo’s trans-corporeality—while remaining critically attentive to recent decolonial, feminist, and Indigenous critiques that challenge universalized notions of entanglement—the paper meticulously traces a pivotal epistemic and ontological shift. It charts the movement away from earlier representational and managerial paradigms, such as systems ecology and deep ecology, which often preserved anthropocentric hierarchies despite their holistic rhetoric, toward a performative ontology of material-discursive intra-action. Through this transition, ethical and political responsibility is radically relocated: no longer vested in a sovereign, detached human subject issuing commands to passive Nature, but enacted performatively within the entangled phenomena themselves. The consequences are far-reaching, reshaping environmental theory, political ecology, climate justice frameworks, and praxis-oriented struggles in an era of planetary crisis.

Form meaning typical form in philosophy is proved under the title of " total reality of an object" through a logical method. Modern sciences since 17th A.D. century have been formulated by the ideas of elites like Newton, Galileo, and Descartes via factors like alteration in academic tradition methodology, consolidation of mechanical look at nature and establishment of originality of evolution. Nowadays these sciences diminish the position of form and changethat high position of to a quantifiable accident or storable information or a cause of unification among organs of a living creature. Islamic philosophers though disagree each other regarding explanation of its truth and its combination with matter and how the essence of flesh is formed, in fact, they do not raise doubt in its truth. Some by denying matter regard flesh identical withform and some by accepting matter regard their combination concrete and MullaSadra regards its combination with form unifying and by introduction of substance theory brings a tremendous revolution in the explanation of its position and how it evolves.

This paper examines the question of whether artificial intelligence (AI) could ever possess consciousness or soul. While rapid advances in machine learning, neural networks, and large language models have generated speculation about machine sentience, we argue that AI remains confined to the limits of language and computation, incapable of attaining the lived, experiential dimension that defines human subjectivity. Drawing upon both Western and Indian philosophical traditions, the paper explores the ontological and phenomenological nature of consciousness, the relation between language and experience, and the metaphysical concept of soul. Through engagement with Wittgenstein, Bhartṛhari, Descartes, Husserl, Nagel, Chalmers, and classical Indian systems such as Vedānta and Sāṅkhya, we demonstrate why AI cannot transcend simulation into embodiment. Critical responses to strong AI, functionalism, transhumanism, and emergentist theories are considered, yet all fail to address the irreducibility of subjectivity and the ontological distinctiveness of soul. The conclusion reaffirms that AI’s boundaries are linguistic and computational, whereas human consciousness transcends language through lived experience, making the notion of a soulful AI both metaphysically impossible and philosophically incoherent.

This study aims to provide a comprehensive philosophical critique of warfare in the contemporary era, focusing on ethical justifications and competing theoretical frameworks. It examines the extent to which classical just war theory remains applicable and explores how contemporary philosophers contribute to the redefinition of the ethics of war. Employing an applied, descriptive-analytical, qualitative approach, the study gathers data from library sources, theoretical literature, previous research, and scholarly articles. It reviews such sources to critically analyze the philosophical and ethical foundations of war. The findings show that states resort to war for reasons including the defense of human rights, protection of sovereignty, and response to significant threats. Just war theory distinguishes between conflicts that are ethically justified and those that are not. Although ethical principles invariably influence warfare, some conflicts can be justified on grounds of justice, rendering absolute pacifism impractical. Also the analysis reveals that classical frameworks, while foundational, are insufficient for addressing the moral complexities of contemporary warfare. Emerging forms of conflict challenge traditional notions of legitimacy and moral accountability, highlighting significant gaps in existing theories. Contemporary warfare necessitates a revised and integrative philosophical framework capable of accommodating new modes of violence and global security concerns. Such a framework should synthesize insights from just war theory, pacifism, and political realism to provide a robust basis for evaluating the morality of modern conflicts and international bodies must prioritize disarmament and ethically based legislation to safeguard human rights and dignity.