This article reports from an interdisciplinary, archaeological and philosophical research project developing and using an analogue model in archaeological research. With prominent uses outside of archaeology, analogue models can offer a unique participatory perspective to prehistoric processes. As such the paper contributes to recent discussions in this journal and elsewhere on the role of games, play and gamification in archaeological research, teaching and cultural heritage. Our analogue model critically discusses cultural-evolution-based models of selected European Neolithic and Bronze Age models and develops a perspective based on the life history and the Capability Approaches. In times of climate and war stress, our model can offer a hopeful perspective of the human past, present and future without compromising on scientific insights.

Franco Basaglia (1924–1980) has a particular relevance to psychiatry today as he combined social critique with psychiatric reform. In the new ‘metacommunity’ era in psychiatry, his radical and critical thinking provides important tools, as does his enduring message that ‘freedom is (still today) therapeutic’.

Ancient writers, including philosophers such as Aristotle, often depict friendship as a source of pleasure; by contrast, in his Laelius de amicitia, Cicero describes such relationships as sweet and delightful, but never connects them with uoluptas, which for him is a largely negative term reserved for Epicurean doctrine. This paper argues that there is more to this pointed use of language than Cicero’s well-known dislike of Epicureanism. Considering first the Latin philosophical vocabulary of pleasure and then the vexed question of what exactly qualifies as pleasure according to the Epicurean system, the paper makes the case that Cicero believed (probably correctly) that the pleasures of friendship as conceived of by himself and many ordinary language-users would not in fact qualify as instances of Epicurean uoluptas. If, as Epicurus appears to have held, all pleasures are either bodily or mental, and all mental pleasures are derived from bodily ones, then many activities experienced as pleasurable in and of themselves—including many traditional elements of friendship—are not in fact Epicurean pleasures.

Digital twins are a new paradigm for our time, offering the possibility of interconnected virtual representations of the real world. The concept is very versatile and has been adopted by multiple communities of practice, policymakers, researchers, and innovators. A significant part of the digital twin paradigm is about interconnecting digital objects, many of which have previously not been combined. As a result, members of the newly forming digital twin community are often talking at cross-purposes, based on different starting points, assumptions, and cultural practices. These differences are due to the philosophical world-view adopted within specific communities. In this paper, we explore the philosophical context which underpins the digital twin concept. We offer the building blocks for a philosophical framework for digital twins, consisting of 21 principles that are intended to help facilitate their further development. Specifically, we argue that the philosophy of digital twins is fundamentally holistic and emergentist. We further argue that in order to enable emergent behaviors, digital twins should be designed to reconstruct the behavior of a physical twin by “dynamically assembling” multiple digital “components”. We also argue that digital twins naturally include aspects relating to the philosophy of artificial intelligence, including learning and exploitation of knowledge. We discuss the following four questions (i) What is the distinction between a model and a digital twin? (ii) What previously unseen results can we expect from a digital twin? (iii) How can emergent behaviours be predicted? (iv) How can we assess the existence and uniqueness of digital twin outputs?

Modern management has much to learn from ancient wisdoms. Management structures based on corporate trends were transferred from business to services such as healthcare to promote cost-efficiency and productivity. In this article, I argue that the short-term approach of corporate leaders being brought into healthcare for ‘transformation’ has led to a trail of service dismemberment with no discernible clinical gain for those we seek to serve. Bhagwad Gita, the ancient Hindu scripture on right conduct, is an exemplar of how the primary aim of leaders should be to provide better service rather than serve personal interests or those of the ‘business’ of healthcare.

This article presents an adaptation of the recent e-portfolio learning strategy, named Χαρτοφυλάκιον in ancient Greek and Scrinium in Latin, which significantly enhances the learning and assessment of classical languages in a philosophical academic setting. Developed at the University of La Sabana, this approach synergises constructivist and experiential learning theories to actively involve students in their educational journey, encouraging deeper engagement with the acquisition of ancient Greek and Latin. The e-portfolio encompasses a comprehensive spectrum of student work, from translations and grammatical exercises to philosophical reflections and cultural analyses, all while integrating the creative element of ancient artistic inspiration. The assessment of this didactic strategy employs a custom e-rubric, designed to evaluate organisational skills, independent study, engagement with primary sources, artistic integration, and coherent philosophically reflective insights. Feedback garnered from an anonymous student survey indicates that the e-portfolio not only substantiates students’ intellectual growth but also significantly enriches the learning experience, as evidenced by increased student interest and critical inquiry. The results affirm the e-portfolio’s role in fostering a holistic and interactive learning environment that promotes the students’ autonomy and critical thinking. This research contributes to pedagogical discourse by providing a model for applying reflective, project-based learning frameworks to classical studies. This paper is a product of the project Proteus I: Development of Virtual Environments for Experiential Learning in the Humanities.

The humanist theory of the nude is one of the places where what can be called a ‘poor metaphysics’ developed during the Renaissance. To construct the concept of the nude as a representation of man in his own right, art theorists used common scholastic categories such as substance and accident, form and matter, potentiality and actuality, quantity and quality, whole and part, soul and body. Resolutely poor in its object – the human body, the work of art – and in its form – technical treatise, fictional dialogue, or simple working notes – this reflection is nonetheless rich and original because of what constitutes its very weakness: the contamination of the Aristotelian metaphysical tradition with Neoplatonism, Vitruvianism, elements of natural philosophy, musical theory, and even Kabbalah. It testifies less to the permanence of scholastic metaphysics during the Renaissance than to the ingenious adaptation of its tools to new, humbler, and more rebellious objects of thought.