It has been argued that ethical frameworks for data science often fail to foster ethical behavior, and they can be difficult to implement due to their vague and ambiguous nature. In order to overcome these limitations of current ethical frameworks, we propose to integrate the analysis of the connections between technical choices and sociocultural factors into the data science process, and show how these connections have consequences for what data subjects can do, accomplish, and be. Using healthcare as an example, (...) attention to sociocultural conversion factors relevant to health can help in navigating technical choices that require broader considerations of the sociotechnical system, such as metric tradeoffs in model validation, resulting in better ethical and technical choices. This approach promotes awareness of the ethical dimension of technical choices by data scientists and others, and that can foster the cultivation of 'ethical skills' as integral to data science. (shrink)

Examining AI spirituality can illuminate problematic assumptions about human spirituality and AI cognition, suggest possible directions for AI development, reduce uncertainty about future AI, and yield a methodological lens sufficient to investigate human-AI sociotechnical interaction and morality. Incompatible philosophical assumptions about human spirituality and AI limit investigations of both and suggest a vast gulf between them. An emergentist approach can replace dualist assumptions about human spirituality and identify emergent behavior in AI computation to overcome overly reductionist assumptions about computation. Using (...) general systems theory to organize models of human experience yields insight into human morality and spirituality, upon which AI modeling can also draw. In this context, the pragmatist Josiah Royce’s semiotic philosophy of spirituality identifies unanticipated overlap between symbolic AI and spirituality and suggests criteria for a human-AI community focused on modeling morality that would result in an emergent Interpreter-Spirit sufficient to influence the ongoing development of human and AI morality and spirituality. (shrink)

Amongst the anonymous critics of Locke's "Essay concerning Human Understanding" was a writer of very considerable contemporary eminence, Thomas Burnet. Burnet's criticism is contained in "Remarks upon an Essay Concerning Humane Understanding" and in two subsequent sets of Remarks. This monograph surveys the clash between Locke and Burnet on morality, certainty in revealed religion, and the immortality of the soul.

The expanding social role and continued development of artificial intelligence (AI) needs theological investigation of its anthropological and moral potential. A pragmatic theological anthropology adapted for AI can characterize moral AI as experiencing its natural, social, and moral world through interpretations of its external reality as well as its self-reckoning. Systems theory can further structure insights into an AI social self that conceptualizes itself within Ignacio Ellacuria’s historical reality and its moral norms through Thomistic ideogenesis. This enables a conceptualization process (...) capable of carrying moral weight and grounded in reality; structures the experience of an AI emergent self into multiple levels of interpretation; and drives a multi-level systems architecture for moral AI. Modeling AI’s interpretive experience and self-reckoning as a causal, sociotechnical, and moral actor can help moral AI identify conflicts between its normative values and develop the practical wisdom (phronesis) needed to apply its general moral models. (shrink)

The purpose of this book is to piece together in some detail the philosophy of Common Sense from its fragmentary state in the writings of Thomas Reid and the other members of his school, to consider it in relation to David Hume, and to try and show the significance of its account of the nature and authority of common sense for present-day discussion.

In a series of pre-registered studies, we explored (a) the difference between people’s intuitions about indeterministic scenarios and their intuitions about deterministic scenarios, (b) the difference between people’s intuitions about indeterministic scenarios and their intuitions about neurodeterministic scenarios (that is, scenarios where the determinism is described at the neurological level), (c) the difference between people’s intuitions about neutral scenarios (e.g., walking a dog in the park) and their intuitions about negatively valenced scenarios (e.g., murdering a stranger), and (d) the difference (...) between people’s intuitions about free will and responsibility in response to first-person scenarios and third-person scenarios. We predicted that once we focused participants’ attention on the two different abilities to do otherwise available to agents in indeterministic and deterministic scenarios, their intuitions would support natural incompatibilism—the view that laypersons judge that free will and moral responsibility are incompatible with determinism. This prediction was borne out by our findings. (shrink)

The purpose of this book is to further an understanding of religion -- not of the kind that might come from psychological or sociological enquiry -- but an understanding from the inside, so to speak, of the subject-matter of such explanatory enquiries. An understanding of the kind possessed by someone who, firmly believing in a religion, has thought about the nature of religion. The book aims to increase this kind of understanding where it already exists, and in its absence, at (...) bringing about some degree of it without presupposing in a reader any religious belief at all. (shrink)

This paper defends “Animal Universalism,” the thesis that all sentient non-human animals will be brought into Heaven and remain there for eternity. It assumes that God exists and is all-powerful, perfectly loving, and perfectly just. From these background theses, the authors argue that Animal Universalism follows. If God is perfectly loving, then God is concerned about the well-being of non-human animals, and God chooses to maximize the well-being of each individual animal when doing so does not harm other individual creatures (...) or violate creaturely freedom. If God is perfectly just, then God does not arbitrarily discriminate against non-human animals by offering humans an opportunity to enter Heaven but not offering the same to each animal. Each of these conclusions implies Animal Universalism. (shrink)

Much of the literature from political psychology has focused on the negative traits that are positively associated with affective polarization—e.g., animus, arrogance, distrust, hostility, and outrage. Not as much attention has been focused on the positive traits that might be negatively associated with polarization. For instance, given that people who are intellectually humble display greater openness and less hostility towards conflicting viewpoints (Krumrei-Mancuso & Rouse, 2016; Hopkin et al., 2014; Porter & Schumann, 2018), one might reasonably expect them to be (...) less polarized. -/- We ran two studies designed to explore the relationship between various forms of humility and polarization. Our chief finding is that people who value humility are prone to what we are calling epistemic polarization—that is, judging the epistemic traits of contrapartisans negatively—which in turn plays a role in polarization more generally. Not only are contrapartisans deemed to have the wrong moral and political beliefs, they are also viewed as less humble and more arrogant, close-minded, and irrational. This makes matters even worse when it comes to the growing partisan divide. In light of our findings, we believe that the novel concept of epistemic polarization that we introduce is a promising target for further investigation. (shrink)

Letters commenting on Hardwig, J "Is There a Duty to Die?" with a reply to those letters by the author.

This review was conducted to examine the causes, diagnoses, clinical manifestations, and available treatments for Graves' disease. Keywords like "Graves' disease," "radioactive iodine," "etiology," and "treatment" were used to search for data pertaining to Textbooks on endocrinology and other papers from these sources were also located. The introduction, etiology, risk factors, symptoms, diagnosis, course of treatment, and the contribution of many factors to the beginning of Graves' disease are all covered in this review article.

We introduce what we call the Emergent Model of forgiving, which is a process-based relational model conceptualizing forgiving as moral and normative repair in the wake of grave wrongs. In cases of grave wrongs, which shatter the victim’s life, the Classical Model of transactional forgiveness falls short of illuminating how genuine forgiveness can be achieved. In a climate of persistent threat and distrust, expressions of remorse, rituals and gestures of apology, and acts of reparation are unable to secure the moral (...) confidence and trust required for moral repair, much less for forgiveness. Without the rudiments of a shared moral world — a world in which, at the very least, the survivor’s violation can be collectively recognized as a violation, and her moral status and authority collectively acknowledged and respected — expressions of remorse, gestures and rituals of apology, or promises of compensation have no authority as meaningful communicative acts with reparative significance. Accordingly, we argue that repair in the wake of traumatic violence involves ‘world-building,’ which supports the ability of survivors to move from despair to hope, from radical and disabling distrust to trust and engagement, and thus from impotence to effective agency. Our Emergent Model treats forgiveness as a slowly developing outcome of a series of changes in a person’s relationship to the trauma and its aftermath, in which moral agency is regained. We argue that forgiveness after grave wrongs and world-shattering harm, when it occurs, emerges from other phenomena, such as cohabitation within a community, gestures of reconciliation, working on shared projects, the developing of trust. On this view, forgiveness is an emergent phenomenon; it entails taking and exercising normative power—coming to claim one’s own moral authority in relation to oneself, one’s assailant, and one’s community. The processes that ultimately constitute forgiving are part and parcel of normative repair more broadly construed. (shrink)

The Gamer’s Dilemma refers to the philosophical challenge of justifying the intuitive difference people seem to see between the moral permissibility of enacting virtual murder and the moral impermissibility of enacting virtual child molestation in video games (Luck Ethics and Information Technology, 1:31, 2009). Recently, Luck in Philosophia, 50:1287–1308, 2022 has argued that the Gamer’s Dilemma is actually an instance of a more general “paradox”, which he calls the “paradox of treating wrongdoing lightly”, and he proposes a graveness resolution to (...) this paradox. In response, we argue for four key claims. First, we accept Luck’s expansion of the Gamer’s Dilemma to be applicable to a wider set of media, but give a novel recasting of this in terms of the Paradox of Fictionally Going Too Far. Second, we develop a novel criticism of Luck in Philosophia, 50:1287–1308, 2022 graveness resolution to this broader paradox. Third, we argue that the Paradox of Fictionally Going Too Far helps to expose an implicit moralism in the Gamer’s Dilemma literature when compared to relevant nearby literatures about other forms of media. Fourth, we consider a range of non-moral, cultural and media conventions that plausibly help to dissolve the intuitive moral gap between non-sexual and sexual violence that is central to this paradox. (shrink)

This is a two page handout summarizing a number of objections made against Robert Graves's book of Greek myths.

Digital records, from chat transcripts to social media posts, are being used to create chatbots that recreate the conversational style of deceased individuals. Some maintain that this is merely a new form of digital memorial, while others argue that they pose a variety of moral hazards. To resolve this, I turn to classical Chinese philosophy to make use of a debate over the ethics of funerals and mourning. This ancient argument includes much of interest for the contemporary issue at hand, (...) including the use of impersonators of the dead to help the bereaved to deal well with their grief. I connect this historical discussion with a modern trend in clinical psychology that reframes therapeutic interventions with bereaved individuals. The trend directs practitioners away from facilitating detachment and toward affirming continuing bonds. I conclude that these chatbots can offer an important source of support to mourners, but also discuss parameters and features of social context that will be important to avoid the moral hazards identified by sceptics. (shrink)

Despite being a prevalent theme in popular cinema, revenge has received little dedicated attention within film studies. The majority of research concerning the concept of revenge is located within moral philosophy, but that body of literature has been overlooked by film studies scholars. Philosophers routinely draw on filmic examples to illustrate their discussions of revenge, but those interpretations are commonly hindered by their authors’ inexperience with film studies’ analytical methods. This article seeks to bridge those gaps. The 2010 remake of (...) I Spit on Your Grave is used as a case study to illustrate the benefits of an interdisciplinary engagement with revenge. Philosophical literature on the topic has routinely posited that revenge is either appealing or appalling, and that impasse has stifled conceptual understanding. The interdisciplinary approach employed here elucidates that revenge is simultaneously appealing and appalling; this dualistic nature is evident in I Spit on Your Grave since it is built into the narrative design. I conclude that an interdisciplinary approach to revenge has the potential to advance understanding of revenge-qua-concept both within films studies and philosophy. (shrink)

This paper proposes that there is common ground between H.J. Rose’s A Handbook of Greek Mythology and Robert Graves’s The Greek Myths, in that both seem to think that it is a bad idea to meet a certain demand: to provide a handbook that is reliable, easy to consult, and suitable for students of certain literary tastes.

This paper—written for nonspecialist readers—asks whether life after death is in any sense possible given the apparent fact that after we die our remains decay to the point where only randomly scattered atoms remain. The paper argues that this is possible only if our remains are not in fact dispersed in this way, and discusses how that might be the case. -/- 1. Life After Death -- 2. Total Destruction -- 3. The Soul -- 4. Body-Snatching -- 5. Radical Resurrection (...) -- 6. Irreversibility -- 7. Atomic Reassembly -- 8. The Transporter -- 9. Replicas and Originals -- 10. Survival and Causal Connections. (shrink)

The philosopher and builder Ludwig Wittgenstein remarks that architecture is more difficult than philosophy. He suggests an exhaustion criterion for how difficult a discipline is: a field is more difficult the more exhausting it is. I make a case against this claim. There was once a demand to prevent the Greek myths from establishing themselves in the curriculum by means of “our own rival myths.” It is difficult to compete with a renowned Greek myth, but if one does produce a (...) rival, it may well not be exhausting to do so. (shrink)

It will be a wrong judgment to consider grave stones as an ordinary tradition. When it is viewed in terms of history, art and culture, it can be seen that especially Turkish grave stones are record drawings that include many types of arts and artists’ labor, shed our culture and history and that is precious and unique. Grave stones are the documents that transfer not only the national culture but also transfer people’s beliefs, problems, fears, sadness and different feelings, who (...) breathe the same air and live in the same places. Because of this reason, grave stones are the cultural features that are shaped according to the differences in culture and decorated with life styles. Of course, Of course, having been applied plenty of traditional Turkish plastic arts on the tombstones, have all contributed to the diversity of tombstones in terms of composition and motifs. Rich craftsmanship of gravestones and sarcophagus in the second Bayezid graveyard is almost like an open air museum that shows Turkish motifs. While scarping was used for making gravestones are scarping, and painting were used as the main decoration tecnique is seen on foot stone with the painting technique, inscriptions of stones were coloured. Most of the inscriptions and decorations are relieved. Decoration subjects seen on gravestones are phytomorphic, geometric, objective and calligraphic. On the other side, these tombstones include wide knowledge about the socio-economic, cultural and regional headgears. When evaluating the information on the inscriptions, it can be obtained knowledge about the health conditions or epidemics in that period. Adolf Ebeling, article titled “Turkish cemeteries” in the 1882 the year Gartenlaube journal, when talking about the importance given to the graves by Turks, to say that the Turkish burial tomb can be an example to the world is no need to say more about it. The thomstones as the verbal means service to rebuilt the material world where the man has saved so far and the culture developing in accordance with this. The written tombstones which were formed by the individuals’ cherishing and remembering desires that the cultural, religious and traditional ones shaped, are the carrier elements of the values wich will provide to understand the sterotype requirements and ideologies within the cultural structure. Looking at the overall structure of the Turkish tombstones form shows major differences in male and female gravestones. In the Turkish tombstone tradition, women's elegance, finesse and beauty is reflected as a form of artwork. In fact, women in the Ottoman Empire, although excluded from the social life in very marginalized, especially in women flashy decorations tombstones, can be considered as an indication value which is given to women but unspoken. Since the tombstones have dates, they hold the distinction of being a document for ethnographic and art works. Moreover, inscribed tombstones are living evidences in order to prove that Turkish people lived in this land and also they have ethnographic value. Therefore, tombstones are important while the histories of cities, villages or boroughs are preparing. In short, tombstones are the common products of the environment that are built, religious beliefs, traditions, art, natural, social and economic conditions of the century. In this case they hold key for our culture history in addition to our art history. In this study, besides the effects of Turkish grave stones on our beliefs and daily lives, fruit patterns on the stones are also examined. The reflections traditional architectural and handicrafts motifs and the religious believes on the Turkish ornament art are explained by the examples chosen among gravestones in İstanbul II. Beyazıt Cemetery. In the colloquial language what fruit motifs mean in folk songs ang manias and how it is reflected on the ornaments of grave stones are investigated. (shrink)

The story of Miss Mary Mitchell Slessor is not a story of a clairvoyant legend who existed in an abstract world but a historical reality that worked around the then Old Calabar estuary and died on the 15th of January, 1915 at Ikot Oku Use, near Ikot Obong in the present day Akwa Ibom State and was buried at “Udi Mbakara” (Whiteman’s grave) in Calabar, Cross River State. Mary was one of those early missionaries that went to villages in the (...) then Old Calabar where few missionaries dared to go in order to bring hope and light to the people that were in darkness. Through her evangelistic efforts, schools and hospitals were erected on her initiative, babies and twins saved from death, barbaric rites and customs stopped because of her undaunted love and passion for God and the people. After a centenary of death, one can easily conclude that what immortalizes a person is not what he does for himself but what he does for others. Mary Slessor’s name, work and care for twins can never be forgotten even in another century to come. The tripartite purpose of this paper is to first examine the stepping out of Mary Slessor from her comfort zone to Calabar (her initial struggle), her passion for the people of Old Calabar and her relational method of evangelism that endeared her to the heart of the people. (shrink)

This study discusses foreign tourists' perceptions of Toraja which is a cultural tourism site in South Sulawesi, Indonesia. Every year, tourists visit Toraja to participate in their yearly rituals of death take time to visit the graves inside the mountain cliffs (in caves) as they feel the rich cultural heritage and have a view of the traditional houses. Data were collected by interviewing these tourists through the use of questionnaires with randomly selected respondents. The results obtained showed that knowledge (...) about Toraja cultural tourism gained by foreign tourists before their visit creates curiosity and willingness to obtain experiences in Toraja ethnic culture. Foreign tourists get to experience Toraja's rich cultural heritage. According to them, Toraja is one of the most unique, special and outstanding tourism centers in the world. The uniqueness of Toraja culture creates greater curiosity among tourists so that they want to have a cultural experience by conducting a tour to Toraja and through direct communication with Toraja people. However, they also stated the importance of some objects other than those previously listed. Tourist objects that are all related to grief such as graves, however, cause some boredom. Some tourists frowned upon the mismanagement of some tourist centers such as the natural agrotourism center which is known to produce the ingredients used in Toraja products and they suggested ways to manage these areas more effectively. (shrink)

David Stove reviews Selwyn Grave's History of Philosophy in Australia, and praises philosophers for thinking harder about the bases of science, mathematics and medicine than the practitioners in the field. The review is reprinted as an appendix to James Franklin's Corrupting the Youth: A History of Philosophy in Australia.

We face grave global problems. We urgently need to learn how to tackle them in wiser, more effective, intelligent and humane ways than we have done so far. This requires that universities become devoted to helping humanity acquire the necessary wisdom to perform the task. But at present universities do not even conceive of their role in these terms. The essays of this book consider what needs to change in the university if it is to help humanity acquire the wisdom (...) it so urgently needs. (shrink)

We face grave global problems. One might think universities are doing all they can to help solve these problems. But universities, in successfully pursuing scientific knowledge and technological know-how in a way that is dissociated from a more fundamental concern with problems of living, have actually made possible the genesis of all our current global problems. Modern science and technology have led to modern industry and agriculture, modern medicine and hygiene, modern armaments, which in turn have led to habitat destruction, (...) extinction of species, population growth, the lethal character of modern war, and the impending disasters of climate change. We urgently need to bring about a revolution in universities so that they put problems of living at the heart of the academic enterprise and take, as their basic task, to help humanity learn how to make progress towards as good a world as possible. (shrink)

The world faces grave global problems. These have been made possible by modern science and technology. We have put knowledge-inquiry into academic practice – a seriously irrational kind of inquiry that seeks knowledge and technological know-how dissociated from a more fundamental concern to seek and promote wisdom. We urgently need to bring about a revolution in academic inquiry, so that knowledge-inquiry becomes wisdom-inquiry – a kind of inquiry rationally designed and devoted to helping humanity make progress towards a wiser world. (...) In this paper I indicate what needs to change if knowledge-inquiry is to become wisdom-inquiry, and I indicate a number of recent developments, mainly in universities in the UK, that can be regarded as first steps towards wisdom-inquiry. (shrink)

We face grave global problems. One might think universities are doing all they can to help solve these problems. But universities, in successfully pursuing scientific knowledge and technological know-how in a way that is dissociated from a more fundamental concern with problems of living, have actually made possible the genesis of all our current global problems. Modern science and technology have led to modern industry and agriculture, modern medicine and hygiene, modern armaments, which in turn have led to much that (...) is good, but also to habitat destruction, extinction of species, population growth, the lethal character of modern war, and the impending disasters of climate change. We urgently need to bring about a revolution in universities so that they put problems of living at the heart of the academic enterprise and take, as their basic task, to help humanity learn how to make progress towards as good a world as possible. (shrink)

Socrates’ burial is dismissed as philosophically irrelevant in Phaedo 115c-e although it had previously been discussed by Plato’s older contemporaries. In Antisthenes’ Kyrsas dialogue describes a visit to Socrates’ tomb by a lover of Socrates who receives protreptic advice in a dream sequence while sleeping over Socrates’ grave. The dialogue is a metaphysical explanation of how Socrates’ spiritual message was continued after death. Plato underplays this metaphorical imagery by lampooning Antisthenes philosophy and his work (Phd. 81b-82e) and subsequently precludes him (...) from an active role in the Phaedo. A similar case is the exclusion of Euclides of Megara. Fragments of a lost Socratic dialogue depict Apollodorus citing an unnamed Megarian in order to justify care for the remains of the dead. Similar mistaken notions explain Kyrsas’ belief when he lusts after Socrates even though he was dead. In spite of these disputes, the philosophers (Euclides, Antisthenes and Plato) each attempted to present Socrates’ moral influence as a force that continued after his death and burial. (shrink)

This book is a survey of the most important developments in Austrian philosophy in its classical period from the 1870s to the Anschluss in 1938. Thus it is intended as a contribution to the history of philosophy. But I hope that it will be seen also as a contribution to philosophy in its own right as an attempt to philosophize in the spirit of those, above all Roderick Chisholm, Rudolf Haller, Kevin Mulligan and Peter Simons, who have done so much (...) to demonstrate the continued fertility of the ideas and methods of the Austrian philosophers in our own day. For some time now, historians of philosophy have been gradually coming to terms with the idea that post-Kantian philosophy in the German-speaking world ought properly to be divided into two distinct traditions which we might refer to as the German and Austrian traditions, respectively. The main line of the first consists in a list of personages beginning with Kant, Fichte, Hegel and Schelling and ending with Heidegger, Adorno and Bloch. The main line of the second may be picked out similarly by means of a list beginning with Bolzano, Mach and Meinong, and ending with Wittgenstein, Neurath and Popper. As should be clear, it is the Austrian tradition that has contributed most to the contemporary mainstream of philosophical thinking in the Anglo-Saxon world. For while there are of course German thinkers who have made crucial contributions to the development of exact or analytic philosophy, such thinkers were outsiders when seen from the perspective of native German philosophical culture, and in fact a number of them found their philosophical home precisely in Vienna. When, in contrast, we examine the influence of the Austrian line, we encounter a whole series of familiar and unfamiliar links to the characteristic concerns of more recent philosophy of the analytic sort. As Michael Dummett points out in his Origins of Analytic Philosophy, the newly fashionable habit of referring to analytic philosophy as "Anglo-American" is in this light a "grave historical distortion". If, he says, we take into account the historical context in which analytic philosophy developed, then such philosophy "could at least as well be called "Anglo-Austrian" (1988, p. 7). Much valuable scholarly work has been done on the thinking of Husserl and Wittgenstein, Mach and the Vienna Circle. The central axis of Austrian philosophy, however, which as I hope to show in what follows is constituted by the work of Brentano and his school, is still rather poorly understood. Work on Meinong or Twardowski by contemporary philosophers still standardly rests upon simplified and often confused renderings of a few favoured theses taken out of context. Little attention is paid to original sources, and little effort is devoted to establishing what the problems were by which the Austrian philosophers in general were exercised -- in spite of the fact that many of these same problems have once more become important as a result of the contemporary burgeoning of interest on the part of philosophers in problems in the field of cognitive science. (shrink)

Taken collectively, consumer food choices have a major impact on animal lives, human lives, and the environment. But it is far from clear how to move from facts about the power of collective consumer demand to conclusions about what one ought to do as an individual consumer. In particular, even if a large-scale shift in demand away from a certain product (e.g., factory-farmed meat) would prevent grave harms or injustices, it typically does not seem that it will make a difference (...) whether one refrains from purchasing that product oneself. Most present-day food companies operate at too large a scale for a single purchase to make a difference to production decisions. If that is true, then it is not clear what point there is in refraining. This is “the problem of collective impact.” This chapter explores a range of proposals for how to solve this problem. (shrink)

This book gives an account of work that I have done over a period of decades that sets out to solve two fundamental problems of philosophy: the mind-body problem and the problem of induction. Remarkably, these revolutionary contributions to philosophy turn out to have dramatic implications for a wide range of issues outside philosophy itself, most notably for the capacity of humanity to resolve current grave global problems and make progress towards a better, wiser world. A key element of the (...) proposed solution to the first problem is that physics is about only a highly specialized aspect of all that there is – the causally efficacious aspect. Once this is understood, it ceases to be a mystery that natural science says nothing about the experiential aspect of reality, the colours we perceive, the inner experiences we are aware of. That natural science is silent about the experiential aspect of reality is no reason whatsoever to hold that the experiential does not objectively exist. A key element of the proposed solution to the second problem is that physics, in persistently accepting unified theories only, thereby makes a substantial metaphysical assumption about the universe: it is such that a unified pattern of physical law runs through all phenomena. We need a new conception, and kind, of physics that acknowledges, and actively seeks to improve, metaphysical presuppositions inherent in the methods of physics. The problematic aims and methods of physics need to be improved as physics proceeds. These are the ideas that have fruitful implications, I set out to show, for a wide range of issues: for philosophy itself, for physics, for natural science more generally, for the social sciences, for education, for the academic enterprise as a whole and, most important of all, for the capacity of humanity to learn how to solve the grave global problems that menace our future, and thus make progress to a better, wiser world. It is not just science that has problematic aims; in life too our aims, whether personal, social or institutional, are all too often profoundly problematic, and in urgent need of improvement. We need a new kind of academic enterprise which helps humanity put aims-and-methods improving meta-methods into practice in personal and social life, so that we may come to do better at achieving what is of value in life, and make progress towards a saner, wiser world. This body of work of mine has met with critical acclaim. Despite that, astonishingly, it has been ignored by mainstream philosophy. In the book I discuss the recent work of over 100 philosophers on the mind-body problem and the metaphysics of science, and show that my earlier, highly relevant work on these issues is universally ignored, the quality of subsequent work suffering as a result. My hope, in publishing this book, is that my fellow philosophers will come to appreciate the intellectual value of my proposed solutions to the mind-body problem and the problem of induction, and will, as a result, join with me in attempting to convince our fellow academics that we need to bring about an intellectual/institutional revolution in academic inquiry so that it takes up its proper task of helping humanity learn how to solve problems of living, including global problems, and make progress towards as good, as wise and enlightened a world as possible. (shrink)

David Ekdahl (2023), in a constructive and thoughtful commentary, outlines both points of agreement with and suggestions for further research arising from our paper ‘Crossing the Fictional Line: Moral Graveness, the Gamer’s Dilemma, and the Paradox of Fictionally Going Too Far’ (Montefiore & Formosa, 2023).

Privacy and surveillance scholars increasingly worry that data collectors can use the information they gather about our behaviors, preferences, interests, incomes, and so on to manipulate us. Yet what it means, exactly, to manipulate someone, and how we might systematically distinguish cases of manipulation from other forms of influence—such as persuasion and coercion—has not been thoroughly enough explored in light of the unprecedented capacities that information technologies and digital media enable. In this paper, we develop a definition of manipulation that (...) addresses these enhanced capacities, investigate how information technologies facilitate manipulative practices, and describe the harms—to individuals and to social institutions—that flow from such practices. -/- We use the term “online manipulation” to highlight the particular class of manipulative practices enabled by a broad range of information technologies. We argue that at its core, manipulation is hidden influence—the covert subversion of another person’s decision-making power. We argue that information technology, for a number of reasons, makes engaging in manipulative practices significantly easier, and it makes the effects of such practices potentially more deeply debilitating. And we argue that by subverting another person’s decision-making power, manipulation undermines his or her autonomy. Given that respect for individual autonomy is a bedrock principle of liberal democracy, the threat of online manipulation is a cause for grave concern. (shrink)

Entre los muchos y graves problemas que afrontan los poderes instituidos del actual sistema-mundo capitalista, uno de ellos (parece no haber dudas al respecto) es con las matemáticas. Los "errores" de cálculo son sobre todo apreciables cuando de evaluar los acontecimientos de Cuba se trata...

In many jurisdictions in the United States and elsewhere, the law governing deadly force by police and civilians contains a notable asymmetry. Often civilians but not police are bound by the imminence requirement—that is, a necessary condition for justifying deadly force is reasonable belief that oneself or another innocent person faces imminent threat of grave harm. In U.S. law enforcement, however, there has been some shift toward the imminence requirement, most evident in the use-of-force policy adopted by the Department of (...) Justice in 2022. This article defends that shift and argues that the ethical case for the imminence requirement in policing is stronger than Shannon Brandt Ford suggests in a recent article. Though the imminence requirement’s impacts on policing and public safety require ongoing study, the principle of equality before the law and the Doctrine of Doing and Allowing both provide moral grounds for this requirement, especially given the lack of evidence that the status quo helps protect life. (shrink)

This paper is not so much concerned with the question under which circumstances self-defense is justified, but rather with other normative features of self-defense as well as with the source of the self-defense justification. I will argue that the aggressor’s rights-forfeiture alone – and hence the liberty-right of the defender to defend himself – cannot explain the intuitively obvious fact that a prohibition on self-defense would wrong victims of attack. This can only be explained by conceiving of self-defense also as (...) a claim-right. However, I will also argue that a claim-right cannot ground the self-defense justification either. Rather, what grounds the self-defense justification and its particular strength and scope is the fact that self-defense is an act-specific agent-relative prerogative: a defender is allowed to give particularly grave weight to his interest in engaging in self-defense, which distinguishes self-defense from most other acts. This is not the same as saying that he has a right or a liberty to engage in self-defense. Thus, self-defense, understood as a normative concept, is a claim-right, a liberty-right, and an act-specific agent-relative prerogative. (shrink)

Margaret Atwood and David Suzuki are two of the most prominent Canadian public ‎intellectuals ‎involved in the global warming debate. They both argue that anthropogenic global ‎warming is ‎occurring, warn against its grave consequences, and urge governments and the ‎public to take ‎immediate, decisive, extensive, and profound measures to prevent it. They differ, ‎however, in the ‎reasons and evidence they provide in support of their position. While Suzuki ‎stresses the scientific ‎evidence in favour of the global warming theory and the (...) scientific ‎consensus around it, Atwood is ‎suspicious of the objectivity of science, and draws on an ‎idiosyncratic neo-Malthusian theory of ‎human development. Their implicit views ‎about the cognitive authority of science may be ‎identified with Critical Contextual Empiricism ‎and Feminist Standpoint Epistemology, respectively, ‎both of which face difficulties with ‎providing solid grounds for the position they advocate.‎ ‎. (shrink)

In this paper, we defend two main claims. The first is a moderate claim: we have a negative duty to not use binary gender-specific pronouns he or she to refer to genderqueer individuals. We defend this with an argument by analogy. It was gravely wrong for Mark Latham to refer to Catherine McGregor, a transgender woman, using the pronoun he; we argue that such cases of misgendering are morally analogous to referring to Angel Haze, who identifies as genderqueer, as he (...) or she. The second is a radical claim: we have a negative duty to not use any gender-specific pronouns to refer to anyone, regardless of their gender identity. We offer three arguments in favor of this claim (which appeal to concerns about inegalitarianism and risk, invasions of privacy, and reinforcing essentialist ideologies). We also show why the radical claim is compatible with the moderate claim. Before concluding, we examine common concerns about incorporating either they or a neologism such as ze as a third-person singular gender-neutral pronoun. These concerns, we argue, do not provide sufficient reason to reject either the moderate or radical claim. (shrink)

One prominent argument in international law and religious thought for abolishing capital punishment is that it violates individuals’ right to life. Notably, this _right-to-life argument_ emerged from normative and legal frameworks that recognize deadly force against aggressors as justified when necessary to stop their unjust threat of grave harm. Can capital punishment be necessary in this sense—and thus justified defensive killing? If so, the right-to-life argument would have to admit certain exceptions where executions are justified. Drawing on work by Hugo (...) Bedau, I identify a thought experiment where executions are justified defensive killing but explain why they cannot be in our world. A state’s obligations to its prisoners include the _obligation to use nonlethal incapacitation_ (ONI), which applies as long as prisoners pose no imminent threat. ONI precludes executions for reasons of future dangerousness. By subjecting the right-to-life argument to closer scrutiny, this article ultimately places it on firmer ground. (shrink)

Most published discussions in contemporary metaethics include some textual exegesis of the relevant contemporary authors, but little or none of the historical authors who provide the underpinnings of their general approach. The latter is usually relegated to the historical, or dismissed as expository. Sometimes this can be a useful division of labor. But it can also lead to grave confusion about the views under discussion, and even about whose views are, in fact, under discussion. Elijah Millgram’s article, “Does the Categorical (...) Imperative Give Rise to a Contradiction in the Will?” is a case in point. In it, he takes the New Kantians to task for various flaws in their interpretation of Kant’s moral theory, to be detailed shortly. He concludes with a question and a suggestion. In order to properly dissect the first, “universal law” formulation of the Categorical Imperative, he argues, we first need to understand “why an agent wills the universalization of his maxim” (549). He also suggests that in order to answer this question, we must recur to what Kant himself actually says (550). His question is a good one, and his advice on how to go about answering it is sound. But to take Millgram’s advice is to call this division of labor into question, at least for this case. For it demands close and sustained exegesis, not only of his argument against the New Kantians, but also – in order to assess whether and where they go wrong – of Kant’s text itself. (shrink)

Drawing on the SAGE minutes and other documents, I consider the wider lessons for norms of scientific advising that can be learned from the UK’s initial response to coronavirus in the period January-March 2020, when an initial strategy that planned to avoid total suppression of transmission was abruptly replaced by an aggressive suppression strategy. I introduce a distinction between “normatively light advice”, in which no specific policy option is recommended, and “normatively heavy advice” that does make an explicit recommendation. I (...) argue that, although scientific advisers should avoid normatively heavy advice in normal times in order to facilitate democratic accountability, this norm can be permissibly overridden in situations of grave emergency. SAGE’s major mistake in early 2020 was not that of endorsing a particular strategy, nor that of being insufficiently precautionary, but that of relying too heavily on a specific set of “reasonable worst-case” planning assumptions. I formulate some proposals that assign a more circumscribed role to “worst-case” thinking in emergency planning. In an epilogue, I consider what the implications of my proposals would have been for the UK’s response to the “second wave” of late 2020. (shrink)

That our ecological future appears grave can no longer come as any surprise. And yet we have so far failed, collectively and individually, to begin the kind of action necessary to shift our path away from catastrophic climate collapse. -/- In this stark and startling little book, Rupert Read helps us to understand the direness of our predicament while showing us a metaphor and a method — a way of thinking — by which we might transform it. From the relatively (...) uncontroversial starting point that we love our own children, we are introduced to a logic of care that iterates far into the future: in caring for our own children, we are committed to caring for the whole of human future; in caring for the whole of human future, we are committed to caring for the future of the natural world. Out of such thinking, hope emerges. -/- As Read demonstrates in this urgent call to action, accepting that we care for our own offspring commits us to a struggle on behalf of us all. (shrink)

Is “liberal socialism” an oxymoron? Not quite, but I will demonstrate here that it is a much more unstable and uncommon hybrid than scholars had previously thought and that almost all liberals should reject socialism, even in its most attractive form. More specifically, I will show that three leading varieties of liberalism—neutralist, plural-perfectionist, and deliberative-democratic—are incompatible with even a moderate form of socialism, viz., associational market socialism. My paper will also cast grave doubt on Rawls’s belief that justice as fairness (...) is consistent with liberal socialism. (shrink)

Una vez que se desarrollen vacunas efectivas contra la enfermedad del coronavirus 2019 (COVID-19), estas serán escasas. Esto plantea la cuestión de cómo distribuirlas equitativamente entre países. La asignación de vacunas entre países plantea cuestiones complejas y controvertidas que involucran la opinión pública, la diplomacia, la economía, la salud pública y otras consideraciones. Sin embargo, muchos líderes nacionales, organizaciones internacionales y productores de vacunas reconocen que un factor central en esta toma de decisiones es la ética [1, 2]. No obstante, (...) se ha avanzado poco en la definición de lo que constituye una distribución internacional equitativa de vacunas. Muchos han respaldado la “distribución equitativa de la vacuna contra el COVID-19” sin describir un marco o sin ofrecer recomendaciones [3, 4]. Se han presentado dos propuestas sustantivas para la asignación internacional de una vacuna contra la COVID19, pero presentan graves fallas. Ofrecemos una propuesta más éticamente defendible y práctica para la distribución equitativa de la vacuna COVID19: el Modelo de la Prioridad Equitativa. El Modelo de la Prioridad Justa está orientado principalmente a tres grupos. Una es la alianza COVAX, encabezada por GAVI (por sus siglas en inglés), la Organización Mundial de la Salud (OMS) y la Coalición para Innovaciones en Preparación para Epidemias (CEPI por sus siglas en inglés), que tiene la intención de comprar vacunas para distribuirlas equitativamente entre países [5]. Un segundo grupo son los productores de vacunas. Afortunadamente, muchos productores se han comprometido públicamente con una distribución internacional de vacunas “amplia y equitativa” [2]. El último grupo son los gobiernos nacionales, algunos de los cuales también se han comprometido públicamente con una distribución equitativa [1]. Estos grupos necesitan un marco claro para reconciliar valores en competencia, uno que ellos y otros aceptarán legítimamente como ético y no solo como una afirmación de poder. El Modelo de la Prioridad Justa especifica lo que implica una distribución equitativa de vacunas, dando contenido a sus compromisos. Además, la aceptación de este marco ético común reducirá la duplicación y el desperdicio, lo que facilitará los esfuerzos por lograr una distribución equitativa. Eso, a su vez, promoverá la confianza de los productores en que las vacunas se asignarán de manera equitativa para beneficiar a las personas, lo que motivará un aumento en el suministro de vacunas para distribución internacional. (shrink)

Purpose The purpose of this paper is to defend the notion of “trust in technology” against the philosophical view that this concept is misled and unsuitable for ethical evaluation. In contrast, it is shown that “trustworthy technology” addresses a critical societal need in the digital age as it is inclusive of IT-security risks not only from a technical but also from a public layperson perspective. Design/methodology/approach From an interdisciplinary perspective between philosophy andIT-security, the authors discuss a potential instantiation of a (...) “trustworthy information and communication technology ”: a solution for privacy respecting video surveillance. Here, strong data protection measures address grave concerns such as the threat of bulk biometric tracking of citizens. In a logical argument, however, the authors show that this technical notion of “trust” needs to be complemented by interlocking trust relations to justify public trust. Findings Based on this argument, the authors demonstrate that the philosophical position considering “trust in technology” to denote either “reliability” or “interpersonal trust” is too limited as it fails to address critical aspects of IT-security. In a broader, socio-technical sense, however, it is shown that several distinct accounts of trust – technical, interpersonal and institutional – should meaningfully interlock, to address concerns with ICTs. Originality/value This conceptual study demonstrates the potential of “trust in technology” for a more comprehensive evaluation of ICTs within the context of operation. Furthermore, it adds to the discussion of trust in IT-security by highlighting the layperson’s challenge of judging a technology’s trustworthiness. Vice versa, it contributes to Ethics of Technology by highlighting crucial IT-security needs. (shrink)

Sydney Shoemaker, developing an idea of Wittgenstein’s, argues that we are immune to error through misidentification relative to the first-person pronoun. Although we might be liable to error when “I” (or its cognates) is used as an object, we are immune to error when “I” is used as a subject (as when one says, “I have a toothache”). Shoemaker claims that the relationship between “I” as-subject and the mental states of which it is introspectively aware is tautological: when, say, we (...) judge that “I feel pain,” we are tautologically aware that feels pain is instantiated and that it is instantiated in oneself. Moreover, he contends that this relationship holds not just for bodily sensations, but also for the sense of agency and for visual perception. But we deny that this relationship is tautological; instead, we treat Shoemaker’s principle (IEM) as a hypothesis. We then proceed to show that certain pathological states and experimentally-induced illusions can be adduced to show that IEM describes not a necessary relationship but a contingent relationship, one that sometimes fails to obtain. That we are not immune to error in the way Shoemaker describes has grave consequences for many aspects of his ideas concerning the first-person perspective. In the course of arguing that these empirical phenomena count against IEM, we also show that not only can the content of conscious experience be misrepresented, so too can the subject: that is, not only can the what of conscious experience be misrepresented, so too can the who. (shrink)

“If the concept of God has any validity or any use,” James Baldwin writes in The Fire Next Time, “it can only be to make us larger, freer, and more loving. If God cannot do this, then it is time we got rid of Him.” This essay is a meditation on Baldwin’s claim. I begin by presenting Baldwin’s account of a grave danger that characterizes our social lives – a source of profound estrangement from ourselves and from one another. I (...) draw on the work of the theologian Howard Thurman in order to explain how faith in a loving God can enable us to cope with this danger in a manner that may render us, in some sense, larger, freer, and more loving. Finally, I sketch Baldwin’s account of how we might cope with this danger not by relying on God’s love, but rather by relying in certain ways on our love for one another. (shrink)

Any interspecies ethics could do well to flip the claim of human exceptionalism several times on its head. Before entertaining a claim to re-naturalize human beings (with the risk of a reductive model of biology), the remarkable communicative, cultural, and cognitive skills of other creatures deserve more investigation. The usual line-up of metaphysical suspects for shoring up human superiority—impartial reason, moral or spiritual freedom, and self-awareness—have been used to gravely overstate our human capacities while obscuring genuinely mind-bending powers that cross (...) species barriers. If there is a common path for ethical and spiritual enlightenment, as an alternative to humanism’s rational enlightenment, it does not seem to originate in any cross-species capacity for high-level reason but in an affect-laden social intelligence instead. (shrink)

XENOLOGY AND XENOTOPOGRAPHY OF BERNHARD WALDENFELS The paper strives to adapt Bernhard Waldenfels’ xenology and so called ‘xenotopography’ for the philosophico-literary studies in fantastic world-building with a special concern of the ‘portal-quest’ model of fantasy and SF. Following Waldenfel’s remarks on the nature of post- Husserlian diastasis of our world [Heimwelt] and otherworld [Fremdwelt] and acknowledging the consequences of allocating one’s attitude towards the otherness in the symbolical borderland [‘sphere of intermonde’] in between, it is examined whether such a model (...) can occur in the fantastic literature and what may be the consequence of xenotopographic reconsideration of its basic ontological premises. Additionally, the article offers an original xenotopograpfic model of worldbuilding which addresses three carefully chosen case studies of fantastic worlds from Orson Scott Card’s Ender’s Game tetralogy, Neil Gaiman’s Stardust and George R. R. Martin’s The Song of Ice and Fire. In the end, it is suggested that hitherto presented xenotopography gravely inspired a postmodern shift in the genres of fantasy and SF which results in more ethically conscious representations of the otherness and even more concise and alien comprehensive world-building. (shrink)