There has been a long-standing dispute in the philosophical literature about the conditions under which a behavior counts as 'intentional.' Much of the debate turns on questions about the use of certain words and phrases in ordinary language. The present paper investigates these questions empirically, using experimental techniques to investigate people's use of the relevant words and phrases. g.

In controversies about technology and society, there is no idea more pro vocative than the notion that technical things have political qualities. At issue is the claim that the machines, structures, and systems of modern material culture can be accurately judged not only for their contributions of efficiency and pro-ductivity, not merely for their positive and negative environmental side effects, but also for the ways in which they can embody specific forms of power and authority. Since ideas of this kind (...) have a persistent and troubling presence in discussions about the meaning of technology, they deserve explicit attention... (shrink)

In his ecological approach to perception, James Gibson introduced the concept of affordance to refer to the perceived meaning of environmental objects and events. this paper examines the relational and causal character of affordances, as well as the grounds for extending affordances beyond environmental features with transcultural meaning to include those features with culturally-specific meaning. such an extension is seen as warranted once affordances are grounded in an intentional analysis of perception. toward this end, aspects of merleau-ponty's treatment of perception (...) are explored. finally, a resolution of the apparent tension between the relational and perceiver-independent nature of affordances is presented. (shrink)

Humans, more than any other species, have been altering their paths of development by creating new material forms and by opening up to new possibilities of material engagement. That is, we become constituted through making and using technologies that shape our minds and extend our bodies. We make things which in turn make us. This ongoing dialectic has long been recognised from a deep-time perspective. It also seems natural in the present in view of the ways new materialities and digital (...) ecologies increasingly envelop our everyday life and thinking. Still the basic idea that humans and things are co-constituted continues to challenge us, raising important questions about the place and meaning of materiality and technical change in human life and evolution. This paper bridging perspectives from postphenomenology and Material Engagement Theory is trying to attain better understanding about these matters. Our emphasis falls specifically on the human predisposition for technological embodiment and creativity. We re-approach the notion Homo faber in a way that, on the one hand, retains the power and value of this notion to signify the primacy of making or creative material engagement in human life and evolution and, on the other hand, reclaims the notion from any misleading connotations of human exceptionalism. In particular, our use of the term Homo faber refers to the special place that this ability has in the evolution and development of our species. The difference that makes the difference is not just the fact that we make things. The difference that makes the difference is the recursive effect that the things that we make and our skills of making seem to have on human becoming. We argue that we are Homo faber not just because we make things but also because we are made by them. (shrink)

During the past decade, the “script” concept, indicating how technologies prescribe human actions, has acquired a central place in STS. Until now, the concept has mainly functioned in descriptive settings. This article will deploy it in a normative setting. When technologies coshape human actions, they give material answers to the ethical question of how to act. This implies that engineers are doing “ethics by other means”: they materialize morality. The article will explore the implications of this insight for engineering ethics. (...) It first augments the script concept by developing the notion of technological mediation. After this, it investigates how the concept of mediation could be made fruitful for design ethics. It discusses how the ambition to design behaviorinfluencing technologies raises moral questions itself and elaborates two methods for anticipating technological mediation in the design process: performing mediation analyses and using an augmented version of constructive technology assessment. (shrink)

How are we to appraise new technological developments that may bring revolutionary social changes? Currently this is often done by trying to predict or anticipate social consequences and to use these as a basis for moral and regulatory appraisal. Such an approach can, however, not deal with the uncertainties and unknowns that are inherent in social changes induced by technological development. An alternative approach is proposed that conceives of the introduction of new technologies into society as a social experiment. An (...) ethical framework for the acceptability of such experiments is developed based on the bioethical principles for experiments with human subjects: non-maleficence, beneficence, respect for autonomy, and justice. This provides a handle for the moral and regulatory assessment of new technologies and their impact on society. (shrink)

I examine the central theoretical construct of ecological psychology, the concept of an affordance. In the first part of the paper, I illustrate the role affordances play in Gibson's theory of perception. In the second part, I argue that affordances are to be understood as dispositional properties, and explain what I take to be their characteristic background circumstances, triggering circumstances and manifestations. The main purpose of my analysis is to give affordances a theoretical identity enriched by Gibson's visionary insight, but (...) independent of the most controversial claims of the Gibsonian movement. (shrink)

How are we to appraise new technological developments that may bring revolutionary social changes? Currently this is often done by trying to predict or anticipate social consequences and to use these as a basis for moral and regulatory appraisal. Such an approach can, however, not deal with the uncertainties and unknowns that are inherent in social changes induced by technological development. An alternative approach is proposed that conceives of the introduction of new technologies into society as a social experiment. An (...) ethical framework for the acceptability of such experiments is developed based on the bioethical principles for experiments with human subjects: non-maleficence, beneficence, respect for autonomy, and justice. This provides a handle for the moral and regulatory assessment of new technologies and their impact on society. (shrink)

The human propensity to take an ethical stance toward oneself and others is found in every known society, yet we also know that values taken for granted in one society can contradict those in another. Does ethical life arise from human nature itself? Is it a universal human trait? Or is it a product of one's cultural and historical context? Webb Keane offers a new approach to the empirical study of ethical life that reconciles these questions, showing how ethics arise (...) at the intersection of human biology and social dynamics. Drawing on the latest findings in psychology, conversational interaction, ethnography, and history, Ethical Life takes readers from inner city America to Samoa and the Inuit Arctic to reveal how we are creatures of our biology as well as our history--and how our ethical lives are contingent on both. Keane looks at Melanesian theories of mind and the training of Buddhist monks, and discusses important social causes such as the British abolitionist movement and American feminism. He explores how styles of child rearing, notions of the person, and moral codes in different communities elaborate on certain basic human tendencies while suppressing or ignoring others."--Publisher's Web site. (shrink)

Moral philosophy continues to be enriched by an ongoing empirical turn,mainly through contributions from neuroscience, biology, and psychology. Thusfar, cultural anthropology has largely been missing. A recent and rapidly growing‘ethical turn’ within cultural anthropologynow explicitly and systematically studiesmorality. This research report aims to introduce to an audience in moral philosophyseveral notable works within the ethical turn. It does so by critically discussing theethical turn’s contributions to four topics: the definition of morality, the nature ofmoral change and progress, the truth of (...) moral relativism, and attempts to debunkmorality. The ethical turn uncovers a richer picture of moral phenomena on theintersubjective level, one akin to a virtue theoretic focus on moral character, withstriking similarities of moral phenomena across cultures. Perennial debates are notsettled but the ethical turn strengthens moral philosophy’s empirical turn and itrewards serious attention from philosophers. (shrink)

This book considers the question: to what extent does it make sense to qualify technical artefacts as moral entities? The authors’ contributions trace recent proposals and topics including instrumental and non-instrumental values of artefacts, agency and artefactual agency, values in and around technologies, and the moral significance of technology. The editors’ introduction explains that as ‘agents’ rather than simply passive instruments, technical artefacts may actively influence their users, changing the way they perceive the world, the way they act in the (...) world and the way they interact with each other. This volume features the work of various experts from around the world, representing a variety of positions on the topic. Contributions explore the contested discourse on agency in humans and artefacts, defend the Value Neutrality Thesis by arguing that technological artefacts do not contain, have or exhibit values, or argue that moral agency involves both human and non-human elements. The book also investigates technological fields that are subject to negative moral valuations due to the harmful effects of some of their products. It includes an analysis of some difficulties arising in Artificial Intelligence and an exploration of values in Chemistry and in Engineering. The Moral Status of Technical Artefacts is an advanced exploration of the various dimensions of the relations between technology and morality. (shrink)

In this paper we discuss the hypothesis that, ‘moral agency is distributed over both humans and technological artefacts’, recently proposed by Peter-Paul Verbeek. We present some arguments for thinking that Verbeek is mistaken. We argue that artefacts such as bridges, word processors, or bombs can never be (part of) moral agents. After having discussed some possible responses, as well as a moderate view proposed by Illies and Meijers, we conclude that technological artefacts are neutral tools that are at most bearers (...) of instrumental value. (shrink)

What are the affordances of artifacts? One view is that the affordances of artifacts, just as the affordances of natural objects, pertain to possible ways in which they can be manipulated. Another view maintains that, given that artifacts are sociocultural objects, their affordances pertain primarily to their culturally-derived function. Whereas some have tried to provide a unifying notion of affordance to capture both aspects, here I argue that they should be kept separate. In this paper, I introduce a distinction between (...) standard affordances, which concern the function of artifacts, and ad-hoc affordances, which refer to how artifacts are manipulated. I then argue for the neuropsychological plausibility of such a distinction, linking it to the dissociation between function knowledge and manipulation knowledge. Finally, I defend the equal status of these forms of knowledge and, hence, of standard and ad-hoc affordances, and I show that this has some implications for the debate on the role of motor processes in the conceptual knowledge of artifacts. (shrink)

The traditional conception of response-dependence isinadequate because it cannot account for all intuitivecases of response-dependence. In particular, it is unableto account for the response-dependence of (aesthetic, moral, epistemic ...) values. I therefore propose tosupplement the traditional conception with an alternativeone. My claim is that only a combination of the twoconceptions is able to account for all intuitivecases of response-dependence.

The aim of this paper is to show that response-dependence is not a metaphysically significant notion unless applied directly to properties. Therefore, a distinction between response-dependent concepts and response-dependent properties must be kept clear. While a notion of response-dependent concepts can in some cases be useful, it is quite different from a metaphysically notion of response-dependent properties. Some common accounts of response-dependence are described, and then it is shown how response-dependence can be applied to concepts without implications for properties. Two (...) arguments for the claim that response-dependence for concepts implies response-dependence for properties are then considered and rejected. (shrink)