One of the major challenges in the philosophy of religion is theological fatalism—roughly, the claim that divine omniscience is incompatible with free will. In this article, I present new reasons to be skeptical of what I consider to be the strongest argument for theological fatalism. First, I argue that divine foreknowledge is not necessary for an argument against free will if we take into account divine knowledge of contingent a priori truths. Second, I show that this argument can be generalized (...) so that ordinary human knowledge of contingent a priori truths also leads to an argument against free will. This, I believe, results in an absurd conclusion that is unacceptable to both theists and non-theists. But if there is something wrong with this argument, there is something wrong, too, with the argument for theological fatalism. Although there is a range of possible responses, I suggest that the core issue in all cases is a closure principle—specifically, the principle that ‘no choice about’ is closed under entailment (or strict implication). (shrink)

Whilst the distinction between French and Anglo-American feminism was always rather dubious two specific linguistic differences between French and English have nevertheless determined two streams of feminist thought, and complicated the relation between them. Since the 1960s, English-language feminisms, in so far as they are distinctive, have centrally either presupposed or explicitly theorized the category of gender, for which there is no linguistic equivalent in French. At the same time, much (although not all) that came to be categorized as ʻFrenchʼ (...) feminism has been articulated around the category of le féminin, for which there is no ready equivalent in English, although there is an obvious translational choice: ʻthe feminineʼ. Various Anglo-American feminisms have made consideration of what have been seen as feminine attributes and values central to their critical and reconstructive projects, but it is not this (adjectival) sense which is at issue here in the translation of le féminin, a noun. For despite the fact that the French and English words connote differently (in particular, le féminin also covers most of what is meant by the English ʻfemaleʼ), ʻthe feminineʼ, as a direct translation of the different and specific uses of le féminin in various French discourses, has become a common category in English-language feminist discourse, specifically English-language feminist philosophy of a ʻcontinentalʼ disposition, where it is often presumed to be both the proper object of such a philosophy and the proper goal of feminism. But is it? Or what exactly is at stake in making it so? Is ʻthe feminineʼ a necessary or useful category for feminism today? (shrink)

David Chalmers argued against the claim that for all p, or even for all entertainable p, it is knowable a priori that p iff actually p. Instead of criticizing Chalmers’s argument, I suggest that it can be generalized, in a sense, and in interesting ways, concerning other principles about contingent a priori truths. In particular, I will argue that the puzzle presented by Chalmers runs parallel to others that do not turn on ‘actually’. Furthermore, stronger arguments can be presented that (...) do not turn on apriority either, though they do entail the conclusion of Chalmers’s argument. All such puzzles involve interactions between rigidifying sentence-forming devices with factive operators. (shrink)

In a recent paper, Pruss proves the validity of the rule beta-2 relative to Lewis’s semantics for counterfactuals, which is a significant step forward in the debate about the consequence argument. Yet, we believe there remain intuitive counter-examples to beta-2 formulated with the actuality operator and rigidified descriptions. We offer a novel and two-dimensional formulation of the Lewisian semantics for counterfactuals and prove the validity of a new transfer rule according to which a new version of the consequence argument can (...) be formulated. This new transfer rule is immune to the counter-examples involving the actuality operator and rigidified descriptions. However, we show that counter-examples to this new rule can also be generated, demanding that the Lewisian semantics be generalized for higher dimensions where counter-examples can always be generated. (shrink)

This book offers a systematic and thorough philosophical analysis of the ways in which driving automation crosses path with ethical values. Upon introducing the different forms of driving automation and examining their relation to human autonomy, it provides readers with in-depth reflections on safety, privacy, moral judgment, control, responsibility, sustainability, and other ethical issues. Driving is undoubtedly a moral activity as a human act. Transferring it to artificial agents such as connected and automated vehicles necessarily raises many philosophical questions. When (...) driving is automated, what happens to its ethical dimensions? Could artificial agents accomplish ethical objectives on our behalf, take moral decisions in our place, and drive us into a more ethical transportation future? In doing so, would they be “moral” as we are or in a way that is similar to, but also remarkably different from, our own? And what role is yet to be played by human responsibility and commitment? The book addresses these questions with the aim of stimulating an interdisciplinary dialogue between different stakeholders. They include automotive engineers, computer scientists, and moral philosophers, as well as industry representatives, policymakers, regulators, transportation experts, and the general public. Indeed, connected and automated vehicles will not take the high road for us . We must drive them there. (shrink)

In this paper I critically evaluate the value neutrality thesis regarding technology, and find it wanting. I then introduce the various ways in which artifacts can come to influence moral value, and our evaluation of moral situations and actions. Here, following van de Poel and Kroes, I introduce the idea of value sensitive design. Specifically, I show how by virtue of their designed properties, artifacts may come to embody values. Such accounts, however, have several shortcomings. In agreement with Michael Klenk, (...) I raise epistemic and metaphysical issues with respect to designed properties embodying value. The concept of an affordance, borrowed from ecological psychology, provides a more philosophically fruitful grounding to the potential way(s) in which artifacts might embody values. This is due to the way in which it incorporates key insights from perception more generally, and how we go about determining possibilities for action in our environment specifically. The affordance account as it is presented by Klenk, however, is insufficient. I therefore argue that we understand affordances based on whether they are meaningful, and, secondly, that we grade them based on their force. (shrink)

Mizrahi’s argument against Stanford’s challenge to scientific realism is analyzed. Mizrahi’s argument is worth of attention for at least two reasons: unlike other criticisms that have been made to Stanford’s view so far, Mizrahi’s argument does not question any specific claim of Stanford’s argument, rather it puts into question the very coherence of Stanford’s position, because it argues that since Stanford’s argument rests on the problem of the unconceived alternatives, Stanford’s argument is self-defeating. Thus, if Mizrahi’s argument is effective in (...) countering Stanford’s view, it may be able to question the validity of other philosophical positions which similarly rest on the problem of the unconceived alternatives; Mizrahi’s argument against Stanford’s view is in part based on the development of a Stanford-like argument for the field of philosophy. This makes Mizrahi’s argument potentially relevant to the metaphilosophical debate. After careful examination, Mizrahi’s argument against Stanford’s instrumentalism is found wanting. Moreover, a Stanford-like argument is developed, which aims at challenging the metaphilosophical stance implied by Mizrahi’s argument against Stanford’s instrumentalism. (shrink)

A critical review of the main themes arising out of recent literature on the semantics of ordinary event talk. The material is organized in four sections: (i) the nature of events, with emphasis on the opposition between events as particulars and events as universals; (ii) identity and indeterminacy, with emphasis on the unifier/multiplier controversy; (iii) events and logical form, with emphasis on Davidson’s treatment of the form of action sentences; (iv) linguistic applications, with emphasis on issues concerning aspectual phenomena, the (...) telicity/atelicity distinction, the treatment of statives, and temporal quantification. (shrink)

Several theists, including Linda Zagzebski, have claimed that theism is somehow committed to nonvacuism about counterpossibles. Even though Zagzebski herself has rejected vacuism, she has offered an argument in favour of it, which Edward Wierenga has defended as providing strong support for vacuism that is independent of the orthodox semantics for counterfactuals, mainly developed by David Lewis and Robert Stalnaker. In this paper I show that argument to be sound only relative to the orthodox semantics, which entails vacuism, and give (...) an example of a semantics for counterfactuals countenancing impossible worlds for which it fails. (shrink)

This dissertation studies the way entities inhabit our world. According to my analysis, there is only one way to exist, i.e. being an arrangements of atomic entities with a five-dimensional shape. I call this thesis “pixelism”.

In this paper I provide an exposition and critique of Johnson and Noorman’s (2014) three conceptualizations of the agential roles artificial systems can play. I argue that two of these conceptions are unproblematic: that of causally efficacious agency and “acting for” or surrogate agency. Their third conception, that of “autonomous agency,” however, is one I have reservations about. The authors point out that there are two ways in which the term “autonomy” can be used: there is, firstly, the engineering sense (...) of the term, which simply refers to the ability of some system to act independently of substantive human control. Secondly, there is the moral sense of the term, which has traditionally grounded many notions of human mor-al responsibility. I argue that the continued usage of “autonomy” in discussions of artificial agency complicates matters unnecessarily. This occurs in two ways: firstly, the condition of autonomy, even in its engineering sense, fails to accurately describe the way “autonomous” systems are developed in practice. Secondly, the continued usage of autonomy in the moral sense introduces unnecessary meta-physical baggage form the free will debate into discussions about moral agency. In order to understand the debate surrounding autonomy, we would therefore first need to settle many seemingly intractable metaphysical questions regarding the existence of free will in human beings. (shrink)

In a recent article, P. Roger Turner and Justin Capes argue that no one is, or ever was, even partly morally responsible for certain world-indexed truths. Here we present our reasons for thinking that their argument is unsound: It depends on the premise that possible worlds are maximally consistent states of affairs, which is, under plausible assumptions concerning states of affairs, demonstrably false. Our argument to show this is based on Bertrand Russell’s original ‘paradox of propositions’. We should then opt (...) for a different approach to explain world-indexed truths whose upshot is that we may be morally responsible for some of them. The result to the effect that there are no maximally consistent states of affairs is independently interesting though, since this notion motivates an account of the nature of possible worlds in the metaphysics of modality. We also register in this article, independently of our response to Turner and Capes, and in the spirit of Russell’s aforementioned paradox and many other versions thereof, a proof of the claim that there is no set of all true propositions one can render false. (shrink)

This essay explores Jonas’s multifaceted and rich enquiries into the notion of image. In particular, it argues that reflecting on the “image” helps Jonas clarify the unique condition of human existence, where the twine of thought and being reveals a paradoxical (and yet crucial) relationship between time and eternity, change and permanence, immanence and transcendence. The employ of the interpretative device provided by the image enables a nuanced understanding of the human complexity which goes beyond the partial and reductive descriptions (...) of relativistic immanentism, on the one hand, and immutable transcendence, on the other. By commenting upon its anthropological, aesthetic, and ethical significance, we propose that the study of Jonas’s thoughts on the image not only offers valuable insights into the philosophical understanding of such a fascinating object, but also sheds a new and interesting light on the unity of his oeuvre. (shrink)

It is a widely held principle that no one is able to do something that would require the past to have been different from how it actually is. This principle of the fixity of the past has been presented in numerous ways, playing a crucial role in arguments for logical and theological fatalism, and for the incompatibility of causal determinism and the ability to do otherwise. I will argue that, assuming bivalence, this principle is in conflict with standard views about (...) knowledge and the semantics for ‘actually’. I also consider many possible responses to the argument. (shrink)

Evolutionary Debunking Arguments are defined as arguments that appeal to the evolutionary genealogy of our beliefs to undermine their justification. Recently, Helen De Cruz and her co-authors supported the view that EDAs are self-defeating: if EDAs claim that human arguments are not justified, because the evolutionary origin of the beliefs which figure in such arguments undermines those beliefs, and EDAs themselves are human arguments, then EDAs are not justified, and we should not accept their conclusions about the fact that human (...) arguments are unjustified. De Cruz's objection to EDAs is similar to the objection raised by Reuben Hersh against the claim that, since by Gödel's second incompleteness theorem the purpose of mathematical logic to give a secure foundation for mathematics cannot be achieved, mathematics cannot be said to be absolutely certain. The response given by Carlo Cellucci to Hersh's objection shows that the claim that by Gödel's results mathematics cannot be said to be absolutely certain is not self-defeating, and can be adopted to show that EDAs are not self-defeating as well in a twofold sense: an argument analogous to Cellucci's one may be developed to face De Cruz's objection, and such argument may be further refined incorporating Cellucci's response itself in it, to make it stronger. This paper aims at showing that the accusation of being self-defeating moved against EDAs is inadequate by elaborating an argument which can be considered an EDA and which can also be shown not to be self-defeating. (shrink)

The present paper aims at contributing to the ethical debate on the impacts of artificial intelligence (AI) systems on human autonomy. More specifically, it intends to offer a clearer understanding of the design challenges to the effort of aligning driving automation technologies to this ethical value. After introducing the discussion on the ambiguous impacts that AI systems exert on human autonomy, the analysis zooms in on how the problem has been discussed in the literature on connected and automated vehicles (CAVs). (...) On this basis, it is claimed that the issue has been mainly tackled on a fairly general level, and mostly with reference to the controversial issue of crash-optimization algorithms, so that only limited design insights have been drawn. However, integrating ethical analysis and design practices is critical to pursue the implementation of such an important ethical value into CAV technologies. To this aim, it is argued, a more applied approach targeted at examining the impacts on human autonomy of current CAV functions should also be explored. As an example of the intricacy of this task, the case of automated route planning is discussed in some detail. (shrink)

We consider a natural-language sentence that cannot be formally represented in a first-order language for epistemic two-dimensional semantics. We also prove this claim in the “Appendix” section. It turns out, however, that the most natural ways to repair the expressive inadequacy of the first-order language render moot the original philosophical motivation of formalizing a priori knowability as necessity along the diagonal.

In response to the many social impacts of automated mobility, in September 2020 the European Commission published Ethics of Connected and Automated Vehicles, a report in which recommendations on road safety, privacy, fairness, explainability, and responsibility are drawn from a set of eight overarching principles. This paper presents the results of an interdisciplinary research where philosophers and engineers joined efforts to operationalize the guidelines advanced in the report. To this aim, we endorse a function-based working approach to support the implementation (...) of values and recommendations into the design of automated vehicle technologies. Based on this, we develop methodological tools to tackle issues related to personal autonomy, explainability, and privacy as domains that most urgently require fine-grained guidance due to the associated ethical risks. Even though each tool still requires further inquiry, we believe that our work might already prove the productivity of the function-based approach and foster its adoption in the CAV scientific community. (shrink)

Le principali concezioni del progresso scientifico sono tre: la concezione epistemica, secondo cui il progresso si verifica quando si verifica un incremento della conoscenza; la concezione semantica, secondo cui il progresso si verifica quando vi è un incremento delle verità; la concezione problem-solving, secondo cui il progresso si verifica quando si verifica un incremento del numero dei problemi che si è in grado di risolvere. La concezione epistemica è ritenuta la più compatibile con una prospettiva realista. Di recente, Dellsén ha (...) proposto la concezione “noetica”, secondo cui il progresso si verifica quando vi è un incremento dell’understanding di un fenomeno da parte degli scienziati. Dellsén sostiene che la concezione noetica sia una concezione realista del progresso più adeguata di quella epistemica. Scopo di questo articolo è valutare se la concezione noetica sia più adeguata della concezione epistemica. (shrink)

In questo saggio si propone una lettura congetturale delle brevi note sulla questione dell’utilità del pensiero filosofico che Hans Jonas appunta in chiusura della conferenza Sulle cause e gli usi della filosofia (1955). A tal fine mi rivolgo innanzitutto alla ricostruzione dell’etica socratica che Jonas elabora nello scritto Virtù e saggezza in Socrate e in seconda battuta alla discussione della dottrina della scienza di Bacon abbozzata in Prospettive filosofiche sulla rilevanza della conoscenza per l’uomo e poi ripresa in scritti successivi. (...) In conclusione offro una ricostruzione dell’idea jonasiana dell’utilità della filosofia come scienza dell’immagine dell’uomo e mostro come tale approccio possa essere significativo anche e soprattutto nell’attuale età tecnologica. -/- English: In this essay I submit an hypothetical reading of the short notes concerning the practical use of phi-losophy which Hans Jonas wrote down at the end of the manuscript Of the causes and uses of phi-losophy. In order to do that, I focus the attention on Socratic Wisdom and Virtue first, where Jonas discussed Socrate’s ethics, and secondly on Jonas’s critique to Francis Bacon's doctrine of science, which he sketched in Some philosophers’ views on the human relevance of knowledge and devel-oped in later writings. My aim is to try and reconstruct Jonas’s ideas concerning the practical value of philosophy as the science of the image of man and to show how this may be relevant to our technological age. (shrink)

En este artículo se plantean algunas consideraciones clásicas que santo Tomás de Aquino formuló sobre la fundamentación de la ley como producto de la razón y su relación con las leyes de los hombres. Se analiza el papel de la sindéresis como vínculo del individuo con la ius naturae y se concluye que la vida buena tiene un referente en el “estado de derecho” y en la práctica sistemática de las virtudes morales.

In scientific communications, journal articles, and philosophical aesthetic debates the words “art”, “creativity”, and “machine” are put together more and more frequently. Since some machines are designed to, or happens to, imitate human artistic creativity, it seems natural to use the same words to talk about human artists and machines which imitate them. However, the evolution of language in light of technology may conceal specific features of the phenomena it is supposed to describe. This makes it difficult to understand what (...) machine creativity actually is and how it is connected to human creativity. The aim of the paper is to investigate why, and in what sense, the functioning of some machines may be described in terms of artistic creativity and what is the relation between machine creativity and its human archetype. I start (§1) by introducing some general ideas concerning how language evolves alongside new technologies and focusing on the case of machine creativity. In §2 I review how some creative machines have been presented to the public, thus showing that a linguistic habit which connects machines to artistic creativity has already formed. In §3 I survey the debate on machine aesthetics and I highlight the main traits of the issue. In §4 I submit a primary scheme of machine creativity which draws on the concept of functional autonomy. Finally (§5), I argue that machine creativity cannot be mistaken for a substitute of the human kind, despite the fact that the word is the same. Creative machines are technological mediums by which new forms of human aesthetic experience can be explored. The kind of creativity machines enjoy displays a functional nature. (shrink)

The semantic view of theories is normally considered to be an ac-count of theories congenial to Scientific Realism. Recently, it has been argued that Ontic Structural Realism could be fruitfully applied, in combination with the semantic view, to some of the philosophical issues peculiarly related to bi-ology. Given the central role that models have in the semantic view, and the relevance that mathematics has in the definition of the concept of model, the fo-cus will be on population genetics, which is (...) one of the most mathematized areas in biology. We will analyse some of the difficulties which arise when trying to use Ontic Structural Realism to account for evolutionary biology. (shrink)

Interview with Stathis Psillos regarding realism in the philosophy of science and recent realist trends in Continental Philosophy.

Artificial Intelligence (AI) systems are ubiquitous. From social media timelines, video recommendations on YouTube, and the kinds of adverts we see online, AI, in a very real sense, filters the world we see. More than that, AI is being embedded in agent-like systems, which might prompt certain reactions from users. Specifically, we might find ourselves feeling frustrated if these systems do not meet our expectations. In normal situations, this might be fine, but with the ever increasing sophistication of AI-systems, this (...) might become a problem. While it seems unproblematic to realize that being angry at your car for breaking down is unfitting, can the same be said for AI-systems? In this paper, therefore, I will investigate the so-called “reactive attitudes”, and their important link to our responsibility practices. I then show how within this framework there exist exemption and excuse conditions, and test whether our adopting the “objective attitude” toward agential AI is justified. I argue that such an attitude is appropriate in the context of three distinct senses of responsibility (answerability, attributability, and accountability), and that, therefore, AI-systems do not undermine our responsibility ascriptions. (shrink)

ABSTRACT: Compilation of eleven short essays that reflect authors view on various themes. Themes covered under this compilation are: • Right or wrong, good or bad, beautiful or ugly, these are all undefined and indefinable abstractions. • Communication: we're losing this ability; we are hiding behind a screen. • Ecology and environment: what can we do? • From kings to subjects: a society founded on the principle of dishonesty, arrogance and inequality. • Globalization and constraints, we must respect and protect (...) diversity! • The Internet: the most possible objective analysis. • Everybody isn’t equal in front of law and you cannot speak about justice... • The World’s Government, our money does not belong to us anymore! • We are reducing our planet into a giant landfill: we ourselves are becoming garbage! • School: an obstacle to reasoning, reflection and research. • Let’s entrust the highest roles of the State to young people and women! (shrink)

In the last decades two different and apparently unrelated lines of research have increasingly connected mathematics and evolutionism. Indeed, on the one hand different attempts to formalize darwinism have been made, while, on the other hand, different attempts to naturalize logic and mathematics have been put forward. Those researches may appear either to be completely distinct or at least in some way convergent. They may in fact both be seen as supporting a naturalistic stance. Evolutionism is indeed crucial for a (...) naturalistic perspective, and formalizing it seems to be a way to strengthen its scientificity. The paper shows that, on the contrary, those directions of research may be seen as conflicting, since the conception of knowledge on which they rest may be undermined by the consequences of accepting an evolutionary perspective. (shrink)

In the process of scientific discovery, knowledge ampliation is pursued by means of non-deductive inferences. When ampliative reasoning is performed, probabilities cannot be assigned objectively. One of the reasons is that we face the problem of the unconceived alternatives: we are unable to explore the space of all the possible alternatives to a given hypothesis, because we do not know how this space is shaped. So, if we want to adequately account for the process of knowledge ampliation, we need to (...) develop an account of the process of scientific discovery which is not exclusively based on probability calculus. We argue that the analytic view of the method of science advocated by Cellucci is interestingly suited to this goal, since it rests on the concept of plausibility. In this perspective, in order to account for how probabilities are in fact assigned in uncertain contexts and knowledge ampliation is really pursued, we have to take into account plausibility-based considerations. (shrink)

Recent research in the field of social robotics has shed light on the considerable role played by biases in the design of social robots. Cues that trigger widespread biased expectations are implemented in the design of social robots to increase their familiarity and boost interaction quality. Ethical discussion has focused on the question concerning the permissibility of leveraging social biases to meet the design goals of social robotics. As a result, integrating ethically problematic social biases in the design of robots-such (...) as, e.g., discriminatory gender stereotypes-has been opposed as morally unacceptable. Building on this debate, the present paper explores a related but different question: would it be permissible to design social robots in ways that intentionally challenge widespread discriminatory social biases, thus fostering moral education? The analysis shows that, while the potential benefits of such a design strategy could be significant, its practical endorsement raises important ethical issues. Hence, caution and further discussion are advised. (shrink)

This chapter tries to answer the following question: How should we conceive of the method of mathematics, if we take a naturalist stance? The problem arises since mathematical knowledge is regarded as the paradigm of certain knowledge, because mathematics is based on the axiomatic method. Moreover, natural science is deeply mathematized, and science is crucial for any naturalist perspective. But mathematics seems to provide a counterexample both to methodological and ontological naturalism. To face this problem, some authors tried to naturalize (...) mathematics by relying on evolutionism. But several difficulties arise when we try to do this. This chapter suggests that, in order to naturalize mathematics, it is better to take the method of mathematics to be the analytic method, rather than the axiomatic method, and thus conceive of mathematical knowledge as plausible knowledge. (shrink)

There are three main accounts of scientific progress: 1) the epistemic account, according to which an episode in science constitutes progress when there is an increase in knowledge; 2) the semantic account, according to which progress is made when the number of truths increases; 3) the problem-solving account, according to which progress is made when the number of problems that we are able to solve increases. Each of these accounts has received several criticisms in the last decades. Nevertheless, some authors (...) think that the epistemic account is to be preferred if one takes a realist stance. Recently, Dellsén proposed the noetic account, according to which an episode in science constitutes progress when scientists achieve increased understanding of a phenomenon. Dellsén claims that the noetic account is a more adequate realist account of scientific progress than the epistemic account. This paper aims precisely at assessing whether the noetic account is a more adequate realist account of progress than the epistemic account. (shrink)

This paper explores the Persistence Question about cities, that is, what is necessary and sufficient for two cities existing at different times to be numerically identical. We first show that we can possibly put an end to the existence of a city in a number of ways other than by physically destroying it, which reveals the metaphysics of cities to be partly different from that of ordinary objects. Then we focus in particular on the commonly perceived vulnerability of cities to (...) imaginary relocation; and we make the hypothesis that cities do have among their essential properties that of being surrounded by a specific geographical context. Finally we investigate the pos- sibility that a city can survive relocation in virtue of the capacity of its geographical context to survive it in the first place. We suggest that city contexts may not be essentially context-dependent in turn, and outline a possible description of the cri- teria for their persistence over time. (shrink)

L’Intelligenza Artificiale Generativa (IAG) pone sfide inedite all’educazione universitaria. Dalla definizione dei contenuti alla valutazione delle prove e alla determinazione delle modalità di esame, questo nuovo e potente strumento inaugura una stagione di cambiamenti su cui è urgente riflettere. La tecnologia contribuisce da sempre a dare forma al lavoro didattico, il quale evolve anche alla luce delle opportunità e dei rischi che essa introduce. Come far sì che l’evoluzione stimolata dall’IAG sia felice, ovvero serva i valori e gli obiettivi della (...) didattica e delle persone che la vivono? Ne ho discusso con alcuni colleghi dell’Unità di Studi META del Politecnico di Milano – docenti impegnati a vario titolo in corsi di carattere filosofico e sociale rivolti a studenti di formazione tecnica. (shrink)

In this paper, I argue that the temporal connective prima (‘before’) is a comparative adverb. The argument is based on a number of grammatical facts from Italian, showing that there is an asymmetry between prima and dopo (‘after’). On the ground of their divergent behaviour, I suggest that dopo has a different grammatical status from prima. I propose a semantic treatment for prima that is based on an independently motivated analysis of comparatives which can be traced back to Seuren (in: (...) Kiefer and Ruwet (eds.) Generative grammar in Europe, 1973). Dopo is analyzed instead as an atomic two-place predicate which contributes a binary relation over events to the sentence meaning. The different semantic treatments of the two connectives provide an explanation for the grammatical asymmetries considered at the outset; interestingly, they also shed some light on other asymmetries between prima and dopo, which are known to hold for the English temporal connectives before and after as well: these asymmetries are related to the veridicality properties, the distribution of NPIs, and the logical properties of these connectives first described in Anscombe (Philos Rev 73:3–24, 1964). (shrink)

We present a sound and complete Fitch-style natural deduction system for an S5 modal logic containing an actuality operator, a diagonal necessity operator, and a diagonal possibility operator. The logic is two-dimensional, where we evaluate sentences with respect to both an actual world (first dimension) and a world of evaluation (second dimension). The diagonal necessity operator behaves as a quantifier over every point on the diagonal between actual worlds and worlds of evaluation, while the diagonal possibility quantifies over some point (...) on the diagonal. Thus, they are just like the epistemic operators for apriority and its dual. We take this extension of Fitch’s familiar derivation system to be a very natural one, since the new rules and labeled lines hereby introduced preserve the structure of Fitch’s own rules for the modal case. (shrink)

The aim of this thesis is to advance a philosophically justifiable account of Artificial Moral Agency (AMA). Concerns about the moral status of Artificial Intelligence (AI) traditionally turn on questions of whether these systems are deserving of moral concern (i.e. if they are moral patients) or whether they can be sources of moral action (i.e. if they are moral agents). On the Organic View of Ethical Status, being a moral patient is a necessary condition for an entity to qualify as (...) a moral agent. This view claims that because artificial agents (AAs) lack sentience, they cannot be proper subjects of moral concern and hence cannot be considered to be moral agents. I raise conceptual and epistemic issues with regards to the sense of sentience employed on this view, and I argue that the Organic View does not succeed in showing that machines cannot be moral patients. Nevertheless, irrespective of this failure, I also argue that the entire project is misdirected in that moral patiency need not be a necessary condition for moral agency. Moreover, I claim that whereas machines may conceivably be moral patients in the future, there is a strong case to be made that they are (or will very soon be) moral agents. Whereas it is often argued that machines cannot be agents simpliciter, let alone moral agents, I claim that this argument is predicated on a conception of agency that makes unwarranted metaphysical assumptions even in the case of human agents. Once I have established the shortcomings of this “standard account”, I move to elaborate on other, more plausible, conceptions of agency, on which some machines clearly qualify as agents. Nevertheless, the argument is still often made that while some machines may be agents, they cannot be moral agents, given their ostensible lack of the requisite phenomenal states. Against this thesis, I argue that the requirement of internal states for moral agency is philosophically unsound, as it runs up against the problem of other minds. In place of such intentional accounts of moral agency, I provide a functionalist alternative, which makes conceptual room for the existence of AMAs. The implications of this thesis are that at some point in the future we may be faced with situations for which no human being is morally responsible, but a machine may be. Moreover, this responsibility holds, I claim, independently of whether the agent in question is “punishable” or not. (shrink)

In the philosophical works of Emmanuel Levinasʼs early career, it is in a phenomenology of Eros that he claims to have uncovered the site of what he calls ʻtranscendenceʼ. This is no small claim. According to the argument of the later Totality and Infinity (1961), the history of Western philosophy is to be thought as the history of the ʻphilosophy of the sameʼ. Within this polemical generalization almost the whole of Western philosophy is characterized as a totalizing discourse which aims (...) to reduce everything to the categories of a thematizing consciousness. Conceptual structures are employed (or presupposed) in order to make diverse phenomena commensurable within a system, and according to Levinas this operation always constitutes a reduction of what is ʻotherʼ to the order of the ʻsameʼ. In agreement with a certain transcendentalism which is itself implicated in Levinasʼs critique, these structures of thought are then equated with consciousness itself; the thematizing project is one of mastery in which noemata will of necessity conform to noesis, in which the object is constituted for and by the subject. The experience of transcendence, so rare in this version of philosophyʼs history, is the experience of whatever is and truly remains other than me, recalcitrant to mastery through conceptualization and to the transcendental project of the subject to construe everything as originating from within itself. If, then, it is first of all in the erotic relation that the possibility of the experience of transcendence is said to arise, Eros can in no sense be dismissed as an unimportant or peripheral theme for Levinas, and a full investigation is warranted, especially given the current interest in Levinasʼs work, interest which is not limited to the discipline of philosophy. Furthermore, as the notion of Eros is closely associated, textually and conceptually, with what Levinas calls ʻthe feminineʼ, critical attention has been excited amongst feminist scholars of various persuasions, with claims – both positive and negative – being made for Levinasʼs significance as a resource for feminist philosophy and feminist politics. If assertions of a ʻLevinasianʼ feminism, no matter how qualified, tend to rest on the idea that Levinasʼs phenomenology of Eros, and analyses of ʻthe feminineʼ mark a break in or a new departure from a ʻmasculinistʼ tradition, this article seeks, in part, to argue to the contrary. (shrink)

In this paper we present an overview, with historical and critical remarks, of two articles by S. Jaśkowski ([20, 21] 1948 and [22, 23] 1949), which contain the oldest known formulation of a paraconsistent logic. Jaśkowski has built the logic – he termed discussive (D2) – by defining two new connectives and by introducing a modal translation map from D2 systems into Lewis’ modal logic S5. Discussive systems, for their formal details and their original philosophical justification, have attracted discrete attention (...) among experts. Indeed, in what follows, after having introduced Jaśkowski methodology of building D2 and his main philosophical motivations for providing such a system, we will explore some of the main contributions to the development of D2. (shrink)

En el presente ensayo se analiza sucintamente el origen de la palabra bíblica [συνείδησις — syneidēsis] conciencia y la posible relación filológica con el término [συντήρησιν — syntêrêsin] sindéresis. Posteriormente se aborda el concepto de la conciencia y la sindéresis haciendo una diferenciación en el voluntarismo de san Buenaventura y el intelectualismo de santo Tomás de Aquino. Uno ambos conceptos en el término vocātiō y concluyo que la conciencia es mucho más que un super-yo freudiano sino que tiene profundas implicaciones (...) en la búsqueda y construcción del ser del hombre, socorrido por el vínculo con la ley natural e incluso con la ley eterna que se establece indisolublemente a través de la sindéresis. (shrink)

We present a new puzzle about logical truth, necessity, and moral responsibility. We defend one solution to the puzzle. A corollary of our preferred solution is that prominent arguments for the incompatibility of determinism and moral responsibility are invalid.

Prediction Error Minimization theory (PEM) is one of the most promising attempts to model perception in current science of mind, and it has recently been advocated by some prominent philosophers as Andy Clark and Jakob Hohwy. Briefly, PEM maintains that “the brain is an organ that on aver-age and over time continually minimizes the error between the sensory input it predicts on the basis of its model of the world and the actual sensory input” (Hohwy 2014, p. 2). An interesting (...) debate has arisen with regard to which is the more adequate epistemological interpretation of PEM. Indeed, Hohwy maintains that given that PEM supports an inferential view of perception and cognition, PEM has to be considered as conveying an internalist epistemological perspective. Contrary to this view, Clark maintains that it would be incorrect to interpret in such a way the indirectness of the link between the world and our inner model of it, and that PEM may well be combined with an externalist epistemological perspective. The aim of this paper is to assess those two opposite interpretations of PEM. Moreover, it will be suggested that Hohwy’s position may be considerably strengthened by adopting Carlo Cellucci’s view on knowledge (2013). (shrink)

What is sex? Some feminists have harboured suspicions about this form of question, given its philosophical (or ‘metaphysical’1) pedigree. But philosophy no longer has the disciplinary monopoly on it. Indeed, with regard to sex, the more interesting task today is to pose and to attempt to answer the question from within a transdisciplinary problematic. For the question requires a theoretical response capable of recognizing that it concerns a cultural and political (and therefore neither a specifically philosophical nor a merely empirical) (...) problem. It requires an account of sex which is theoretically satisfying whilst being both adequate to and critical of everyday experience; a critical-theoretical account capable of embracing the everyday experience of sex, its lived contradictions. This article represents a first attempt to construct a transdisciplinary concept of sex to this end. It traces a line from Simone de Beauvoir’s The Second Sex to some recent attempts to define ‘sex’ and various related but importantly different concepts, and ends by proposing an answer to the question ‘What is sex?’ that draws on the philosophy of Immanuel Kant. For our transdisciplinary efforts will of necessity spring from some specific discipline(s) while not remaining confined within them, and not allowing them to remained confined within themselves (which has been something of a problem for philosophy, historically). (shrink)

Scientific Realism (SR) has three crucial aspects: 1) the centrality of the concept of truth, 2) the idea that success is a reliable indicator of truth, and 3) the idea that the Inference to the Best Explanation is a reliable inference rule. It will be outlined how some realists try to overcome the difficulties which arise in justifying such crucial aspects relying on an adaptationist view of evolutionism, and why such attempts are inadequate. Finally, we will briefly sketch some of (...) the main difficulties the realist has to face in defending those crucial aspects, and how such difficulties are deeply related: they derive from the inability of SR to satisfyingly avoid the sceptical challenge of the criterion of truth. Indeed, SR seems not to be able to fill the so-called ‘epistemic gap’ (Sankey 2008). In fact, the epistemic gap cannot be filled in no way other than obtaining a criterion of truth, but such a criterion cannot be obtained if the epistemic gap obtains. (shrink)