Transformation studies have been leaning towards the more practical aspects of change processes and have not yet dealt sufficiently with their personal and political dimensions. They are arguably constrained in doing so if they are either overly focussed on systems and how to control them or on individualistic values and behaviours. In this study we show how the actually-occurring societal transformations that people face can be usefully approached through the lenses of dialogical sense-making and critical phenomenology. While distinct, these approaches share a concern with aspects missed when transformation is abstracted and alienated from people’s lives; namely people’s lived experiences during times of change, and the conditions of possibility for these experiences. Dialogical sense-making explores how people create meaning around transformations, through interactions with other people, with different lines of arguments, and as part of broader public discourse. Critical phenomenology engages with subjectivity and lived experience, and with the role of foundational as well as socio-culturally dominant yet contingent structures in shaping our ways of perceiving, experiencing and knowing the world. Through a discussion of insights from these approaches, we show how they offer tools that enable new questions about transformative change as it is experienced and made sense of. Situating analyses of tranformation from within a focus on experience brings us closer to understanding the significance of change processes in people’s lives, and allows for an inquiry into the conditions of experience, including transformative experiences.

We show that the accelerating expansion phase of the universe can emerge from the group field theory formalism, a candidate theory of quantum gravity. The cosmological evolution can be extracted from condensate states using mean field approximation, in a form of modified FLRW equations. By introducing an effective equation of state w, we can reveal the relevant features of the evolution, and show that with proper choice of parameters, w will approach to −1, corresponds to the behaviour of cosmological constant, results in a late time acceleration and leads to de Sitter spacetime asymptotically.

In considering the question of machine as artist, the art object can be analytically separated from its making, and its making can be dualistically conceptualized as process on one hand and experience on the other. One of the reasons we value art is that there was an experience of its making. To better understand what is meant by the experience of art-making, this paper presents results from a qualitative, phenomenological study of a group of artists. These results appear in three groups: feeling, intention and lifeworld. Machines cannot experience art-making, at least not in the same way as humans, and thus they cannot create art but only art-like objects. Even so, in the present century, we should not be asking whether machines can be artists, but rather how machines can help more people experience art-making for themselves.

The personalist ethics of Edith Stein and her feminist thought are intrinsically interrelated. This unique connection constitutes perhaps the main novelty of Stein’s ethical thought that makes her a forerunner of some recent developments in feminist ethics, particularly ethics of care. A few scholars noticed the resemblance between Stein’s feminist personalism and care ethics, yet none of them have properly explored it. This paper offers an in-depth discussion of the overlaps and differences between Stein’s ethical insights and the core ideas of care ethics. It argues that both Stein and care ethicists relocate a certain set of practices, values and attitudes from the periphery to the center of ethical reflection. This includes relationality, emotionality and care. The paper finally argues that it is plausible and fruitful to read Stein’s advocacy of ‘woman’s values and attitudes’ in a critical feminist way, rather than as an instance of essentialist difference feminism.

Organisms are adapted to each other and the environment, not as tradition would have it, because natural selection made them that way, but because there is inbuilt striving towards stability and equilibrium. A General Theory of Behaviour connects imagery, affect and action with the central executive system we call Consciousness. The General Theory is founded on the assumption that the primary motivation of all of Consciousness and intentional behaviour is Psychological Homeostasis. Psychological homeostasis is as important to the organisation of mind and behaviour as Physiological Homeostasis is to the organisation of bodily systems. Consciousness processes quasi-perceptual images independently of the input to the retina and sensorium. Consciousness is the “I-Am” control centre for integration and regulation of (my) thoughts, (my) feelings and (my) actions with (my) conscious mental imagery as foundation stones. Imagery vividness, a combination of clarity and liveliness, is essential to imagining, remembering, thinking, predicting, planning and acting. Assessment of vividness using introspective report is validated by objective means such as fMRI. A significant body of work shows that vividness of visual imagery is determined by the similarity of neural responses in imagery to those occurring in perception of actual objects and performance of activities. I am Conscious, therefore I am.