Programming artificial intelligence to make fairness assessments of texts through top-down rules, bottom-up training, or hybrid approaches, has presented the challenge of defining cross-cultural fairness. In this paper a simple method is presented which uses vectors to discover if a verb is unfair or fair. It uses already existing relational social ontologies inherent in Word Embeddings and thus requires no training. The plausibility of the approach rests on two premises. That individuals consider fair acts those that they would be willing (...) to accept if done to themselves. Secondly, that such a construal is ontologically reflected in Word Embeddings, by virtue of their ability to reflect the dimensions of such a perception. These dimensions being: responsibility vs. irresponsibility, gain vs. loss, reward vs. sanction, joy vs. pain, all as a single vector. The paper finds it possible to quantify and qualify a verb as fair or unfair by calculating the cosine similarity of the said verb’s embedding vector against FairVec—which represents the above dimensions. We apply this to Glove and Word2Vec embeddings. Testing on a list of verbs produces an F1 score of 95.7, which is improved to 97.0. Lastly, a demonstration of the method’s applicability to sentence measurement is carried out. (shrink)

Programming artificial intelligence to make fairness assessments of texts through top-down rules, bottom-up training, or hybrid approaches, has presented the challenge of defining cross-cultural fairness. In this paper a simple method is presented which uses vectors to discover if a verb is unfair or fair. It uses already existing relational social ontologies inherent in Word Embeddings and thus requires no training. The plausibility of the approach rests on two premises. That individuals consider fair acts those that they would be willing (...) to accept if done to themselves. Secondly, that such a construal is ontologically reflected in Word Embeddings, by virtue of their ability to reflect the dimensions of such a perception. These dimensions being: responsibility vs. irresponsibility, gain vs. loss, reward vs. sanction, joy vs. pain, all as a single vector. The paper finds it possible to quantify and qualify a verb as fair or unfair by calculating the cosine similarity of the said verb’s embedding vector against FairVec—which represents the above dimensions. We apply this to Glove and Word2Vec embeddings. Testing on a list of verbs produces an F1 score of 95.7, which is improved to 97.0. Lastly, a demonstration of the method’s applicability to sentence measurement is carried out. (shrink)

Review of Fine G..Тhe Oxford Handbook of Plato.Oxford: Oxford University Press.

Despite Diotima’s irresistible virtues and attractiveness across the millennia, she spells trouble for philosophy. It is not her fault that she has been misunderstood, nor is it Plato’s. Rather, I suspect, each era has made of Diotima what it desired her to be. Her malleability is related to the assumption that Plato invented her, that she is a mere literary fiction, licensing the imagination to do what it will. In the first part of my paper, I argue against three contemporary (...) ‘majority views’ about Diotima that I regard as false. The first is that we can be certain she is fictional;1 a second is that Diotima is our best evidence for Plato’s feminism; the third, that she is Plato’s mouthpiece for the higher mysteries in the Symposium. After I have set aside what I regard as false, I proceed in the second half of my paper to develop Diotima’s positive contribution to philosophical psychology, her naturalistic account of the psyche as mortal, unified, and developmental. Whether the view Plato assigns to her is one that he held I do not pretend to know; but it is a powerful, defensible, and coherent view that inspired positive aspects of Freudian psychology in the twentieth century. Freud’s insight, in fact, makes clear how erōs can be developed in relation to the bad as well as the good. (shrink)

Plato is commonly considered a metaphysical dualist conceiving of a world of Forms separate from the world of particulars in which we live. This paper explores the motivation for postulating that second world as opposed to making do with the one we have. The main objective is to demonstrate that and how everything, Forms and all, can instead fit into the same world. The approach is exploratory, as there can be no proof in the standard sense. The debate between explaining (...) Plato’s ontology with a single world and requiring a two-world model to make sense of the same thing is typically about scouring the Platonic corpus for evidence and turning to Aristotle for help where we need it. The aim here is to dig deeper than what either of them, or anyone else, has said or implied about the number or worlds, searching instead for any insight that might be gained from the way Forms are supposed to exist versus what we ourselves might understand by existence. Although the paper is, at its most basic level, about the existence of the Forms, the intention is not to prove that they exist, nor to evaluate the proofs and objections already on record, but to consider how they might exist and what follows if they do. Dialogue toward consensus on why we think the Forms exist, and why we think they do not, could perhaps provide a smoother “second sailing” in waters where we have been unable to agree whether they do and where they would if they did. (shrink)

‘Scaffolded learning’ describes a cluster of instructional techniques designed to move students from a novice position toward greater understanding, such that they become independent learners. Our Socratic Model of Scaffolded Learning includes two phases not normally included in discussions of scaffolded learning, the preparatory and problematizing phases. Our article will illuminate this blind spot by arguing that these crucial preliminary elements ought to be considered an integral part of a scaffolding model. If instructors are cognizant of the starting position of (...) students, then students are more likely to develop a proper sense of autonomy. We turn, then, to examples from Socrates, the archetypal teacher, that cast light on the importance of preparation and problematizing for the student. Finally, we address the concern that integrating these preliminary elements into scaffolded learning would unnecessarily complicate a useful and effective pedagogical method. Ultimately, if it is effective and autonomous learners we wish to cultivate in the classroom, then something like SMSL must include preliminary elements that calibrate the instructor’s approach to the members of the class. After all, the unexamined student is not worth teaching. (shrink)

A commentary on the Symposium as a challenge and a gift to Athens. I begin with a reflection on three dates: 416 bce, the date of Agathon’s victory party, c. 400, the approximate date of Apollodorus’ retelling of the party, and c. 375, the approximate date of the ‘publication’ of the dialogue, and I argue that Plato reminds his contemporary Athens both of its great poetic and legal and scientific traditions and of the historical fact that the way late fourth (...) century Athens appropriated them in some way led to the city’s demise at the turn of the century; thus the dialogue is Plato’s challenge to his contemporary Athens to recognize and overcome its flawed relation to its cultural resources. Heard in this way, the key moments are Aristophanes’ implied critique of Pausanias and Eryximachus and Socrates’ implied critique of Aristophanes and Agathon. Proceeding by a close reading, I argue that Plato exposes, for those moved to rise to his challenge, the failure of his great predecessors to conceive the divine in a way that, worthy of the height and otherness divinity requires, can provide substantive orientation for the burgeoning new reason that animates the city’s culture. (shrink)

The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We make hereby three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of the formal proof, (...) showing that not only self-predication of the form of the Good, but of any form is not possible, that is: no form of F has the form of F. Third, we apply Spinoza’s distinction between an ens imaginarium and a chimaera to Plato’s Idea of the Good. (shrink)

The present essay offers a first, systematic reconstruction of Husserl’s understanding of Socrates’ philosophical position in the Ideengeschichte with a special focus on the Socratic method. Our goal is twofold. On the one hand, we aim to provide a clear presentation of the way in which Husserl himself conceives of the “beginning” of Western philosophy by tackling the specifically Socratic contribution to it. On the other hand, we will clarify in what sense, and to what extent, the assessment of Husserl’s (...) Socrates helps shed some light upon the properly Husserlian conception of philosophy, notably, his twofold notion of “rationality.”. (shrink)