New technologies are the source of uncertainties about the applicability of moral and morally connotated concepts. These uncertainties sometimes call for conceptual engineering, but it is not often recognized when this is the case. We take this to be a missed opportunity, as a recognition that different researchers are working on the same kind of project can help solve methodological questions that one is likely to encounter. In this paper, we present three case studies where philosophers of technology implicitly engage (...) in conceptual engineering (without naming it as such). We subsequently reflect on the case studies to find out how these illustrate conceptual engineering as an appropriate method to deal with pressing concerns in the philosophy of technology. We have two main goals. We first want to contribute to the literature on conceptual engineering by presenting concrete examples of conceptual engineering in the philosophy of technology. This is especially relevant, because the technologies that are designed based on the conceptual work done by philosophers of technology potentially have crucial moral and social implications. Secondly, we want to make explicit what choices are made when doing this conceptual work. Making explicit that some of the implicit assumptions are, in fact, debated in the literature allows for reflection on these questions. Ultimately, our hope is that conscious reflection leads to an improvement of the conceptual work done. (shrink)

”Meaningful human control” is a term invented in the political and legal debate on autonomous weapons system, but it is nowadays also used in many other contexts. It is supposed to specify conditions under which an artificial system is under the right kind of control to avoid responsibility gaps: that is, situations in which no moral agent is responsible. Santoni de Sio and Van den Hoven have recently suggested a framework that can be used by system designers to operationalize this (...) kind of control. It is the purpose of this paper to facilitate further operationalization of ”meaningful human control”. -/- This paper consists of two parts. In the first part I resolve an ambiguity that plagues current operationalizations of MHC. One of the design conditions says that the system should track the reasons of the relevant agents. This condition is ambiguous between the kind of reasons involved. On one interpretation it says that a system should track motivating reasons, while it is concerned with normative reasons on the other. Current participants in the debate interpret the framework as being concerned with (something in the vicinity of) motivating reasons. I argue against this interpretation by showing that meaningful human control requires that a system tracks normative reasons. Moreover, I maintain that an operationalization of meaningful human control that fails to track the right kind of reasons is morally problematic.When this is properly understood, it can be shown that the framework of MHC is committed to the agent-relativity of reasons. More precisely, I argue in the second part of this paper that if the tracking condition of MHC plays an important role in responsibility attribution (as the proponents of the view maintain), then the framework is incompatible with first-order normative theories that hold that normative reasons are agent-neutral (such as many versions of consequentialism). In the final section I present three ways forward for the proponent of MHC as reason-responsiveness. (shrink)

The first aim of the paper is to show that under certain conditions generative syntax can be made suitable for Montague semantics, based on his type logic. One of the conditions is to make branching in the so-called X-bar syntax strictly binary, This makes it possible to provide an adequate semantics for Noun Phrases by taking them as referring to sets of collections of sets of entities ( type <ett,t>) rather than to sets of sets of entities (ett).

Artificial agents create significant moral opportunities and challenges. Over the last two decades, discourse has largely focused on the concept of a ‘responsibility gap.’ We argue that this concept is incoherent, misguided, and diverts attention from the core issue of ‘control gaps.’ Control gaps arise when there is a discrepancy between the causal control an agent exercises and the moral control it should possess or emulate. Such gaps present moral risks, often leading to harm or ethical violations. We propose a (...) second-order ‘duty of moral control’ that mandates closing these gaps to reduce risks within acceptable moral limits. Our analysis encompasses both autonomous machines and collective agents, acknowledging their similarities and key differences in constitution and moral status. We suggest four methods to close control gaps: ensuring artificial agents attain moral agency, providing meaningful human control, implementing safety engineering, and employing social control. These methods aim to responsibly integrate artificial agents into society. We conclude that a realistic approach, which addresses the practical problems posed by control gaps, is essential. This approach provides solutions to manage the risks posed by artificial agents while maintaining acceptable moral standards, ensuring we responsibly harness their potential and address the ethical challenges they present. (shrink)

This essay critically examines some classic philosophical and legal theories of privacy, organized into four categories: the nonintrusion, seclusion, limitation, and control theories of privacy. Although each theory includes one or more important insights regarding the concept of privacy, I argue that each falls short of providing an adequate account of privacy. I then examine and defend a theory of privacy that incorporates elements of the classic theories into one unified theory: the Restricted Access/Limited Control (RALC) theory of privacy. Using (...) an example involving data-mining technology on the Internet, I show how RALC can help us to frame an online privacy policy that is sufficiently comprehensive in scope to address a wide range of privacy concerns that arise in connection with computers and information technology. (shrink)

Metasemantic inferentialismhas gained popularity in the last few decades. Traditionally, inferentialism is combined with a deflationary attitude towards semantic terms such as truth and reference, i.e., many inferentialists hold that when we use these semantic terms we do not purport to refer to substantive properties. This combination makes inferentialism attractive for philosophers who see themselves as antirealists. Although the attractions of combining inferentialism and deflationism are easy to see, deflationism is also a controversial position. For one, deflationists maintain that truth (...) is an insubstantive property, but it is not altogether clear what an insubstantive property is. Secondly, as deflationists maintain that truth does not play an explanatory role, it is incompatible with the position that truth can explain the normativity of truth talk. Given that deflationism faces these objections, it would be preferable if the success of inferentialism did not depend on the deflationist’s ability to respond to these objections. I argue that someone attracted to inferentialism for its ability to accommodate antirealist intuitions about a domain (e.g. morality) is not committed to deflationism about truth. More specifically, I will show that inferentialism combined with a straightforward account of inferentialist truth-conditions is compatible with a version of truth pluralism. I call this position Inferentialist Truth Pluralism. (shrink)

I call the activity of assessing and developing improvements of our representational devices ‘conceptual engineering’.¹ The aim of this chapter is to present an argument for why conceptual engineering is important for all parts of philosophy (and, more generally, all inquiry). Section I of the chapter provides some background and defines key terms. Section II presents the argument. Section III responds to seven objections. The replies also serve to develop the argument and clarify what conceptual engineering is.

The paper is replaced by a new version (12-2019): DOI: 10.5281/zenodo.3572846 -/- Physical phenomena emerge from the quantum fields everywhere in space. However, not only the phenomena emerge from the quantum fields, the law of the conservation of energy must have its origin from the same spatial structure. This paper describes the relations between the main law of physics and the mathematical structure of the “aggregated” quantum fields.

By focussing on the logical relations between scientific theories and religious beliefs in his book Where the Conflict Really Lies, Alvin Plantinga overlooks the real conflict between science and religion. This conflict exists whenever religious believers endorse positive factual claims to truth concerning the supernatural. They thereby violate an important rule of scientific method and of common sense, according to which factual claims should be endorsed as true only if they result from validated epistemic methods or sources.

In this Introduction, we aim to introduce the reader to the basic topic of this book. As part of this, we explain why we are using two different expressions (‘conceptual engineering’ and ‘conceptual ethics’) to describe the topics in the book. We then turn to some of the central foundational issues that arise for conceptual engineering and conceptual ethics, and finally we outline various views one might have about their role in philosophy and inquiry more generally.

During the past decade, a fairly extensive literature on the digital divide has emerged. Many reports and studies have provided statistical data pertaining to sociological aspects of ‘the divide,’ while some studies have examined policy issues involving universal service and universal access. Other studies have suggested ways in which the digital divide could be better understood if it were ‘reconceptualized’ in terms of an alternative metaphor, e.g. a ‘divide’ having to do with literacy, power, content, or the environment. However, with (...) the exception of Johnson and Koehler, authors have tended not to question ‐ at least not directly ‐ whether the digital divide is, at bottom, an ethical issue. Many authors seem to assume that because disparities involving access to computing technology exist, issues underlying the digital divide are necessarily moral in nature. Many further assume that because this particular ‘divide’ has to do with something that is digital or technological in nature, it is best understood as a computer ethical issue. The present study, which examines both assumptions, considers four questions: What exactly is the digital divide? Is this ‘divide’ ultimately an ethical issue? Assuming that the answer to is ‘yes,’ is the digital divide necessarily an issue for computer ethics? If the answer to is ‘yes,’ what can/should computer professionals do bridge the digital divide? (shrink)

Since the release of ChatGPT, there has been a lot of debate about whether AI systems pose an existential risk to humanity. This paper develops a general framework for thinking about the existential risk of AI systems. We analyze a two-premise argument that AI systems pose a threat to humanity. Premise one: AI systems will become extremely powerful. Premise two: if AI systems become extremely powerful, they will destroy humanity. We use these two premises to construct a taxonomy of ‘survival (...) stories’, in which humanity survives into the far future. In each survival story, one of the two premises fails. Either scientific barriers prevent AI systems from becoming extremely powerful; or humanity bans research into AI systems, thereby preventing them from becoming extremely powerful; or extremely powerful AI systems do not destroy humanity, because their goals prevent them from doing so; or extremely powerful AI systems do not destroy humanity, because we can reliably detect and disable systems that have the goal of doing so. We argue that different survival stories face different challenges. We also argue that different survival stories motivate different responses to the threats from AI. Finally, we use our taxonomy to produce rough estimates of ‘P(doom)’, the probability that humanity will be destroyed by AI. (shrink)

VAN PRAAG (Paul), Introduction : le Père Henri Bosmans, histo­rien des mathématiques (pp. 7-16). SAUVAGE (Pierre), Notice biographique du Père Henri Bosmans (pp. 17-25). HERMANS (Michel), Henri Bosmans : sa formation et ses réseaux de rela­tions (pp. 27-72). DELANGHE (Richard), Quelques aspects de la vie et de l’œuvre de Paul Mansion (1844-1919) (pp. 73-82). BRIGAGLIA (Aldo), Saccheri vu par Corrado Segre en Italie et par Mansion et Bosmans en Belgique / traduit de l’italien par Bruna GAINO et Patricia RADELET-DE GRAVE (...) (pp. 83-104). MAWHIN (Jean), La tentative belge d’édition des œuvres complètes d’Euler vue par Henri Bos­mans (pp. 105-133). GOLVERS (Noël), Henri Bosmans, s.j., et la mission jésuite en Chine / traduit du néerlandais par Anne-Sophie MEURICE (pp. 135-152). ROMANO (Antonella), Henri Bosmans, jésuite et historien des mathéma­tiques dans la Belgique du premier XXe siècle (pp. 153-168). SAUVAGE (Pierre), Le Père Henri Bosmans et l’historiographie au tournant du XXe siècle (pp. 169-187). RADELET-DE GRAVE (Patricia), Le fonds Henri Bos­mans / avec un ajout de Michel HERMANS (pp. 189-215). MANSION (Paul), Correspondance de Paul Mansion adres­sée à Henri Bosmans / introduction, trans­cription et annotation par Michel HERMANS (pp. 217-251). HEEFFER (Albrecht) – HERMANS (Michel) – STOFFEL (Jean-François), Bibliographie d’Henri Bosmans (pp. 253-298). (shrink)

Conceptual engineering is now a central topic in contemporary philosophy. Just 4-5 years ago it wasn’t. People were then engaged in the engineering of various philosophical concepts (in various sub-disciplines), but typically not self-consciously so. Qua philosophical method, conceptual engineering was under-explored, often ignored, and poorly understood. In my lifetime, I have never seen interest in a philosophical topic grow with such explosive intensity. The sociology behind this is fascinating and no doubt immensely complex (and an excellent case study for (...) those interested in the dynamics of academic disciplines). That topic, however, will have to wait for another occasion. Suffice it to say that if Fixing Language (FL) contributed even a little bit to this change of focus in philosophical methodology, it would have achieved one of its central goals. In that connection, it is encouraging that the papers in this symposium are in fundamental agreement about the significance and centrality of conceptual engineering to philosophy. That said, the goal of FL was not only to advocate for a topic, but also to defend a particular approach to it: The Austerity Framework. These replies have helped me see clearer the limitations of that view and points where my presentation was suboptimal. The responses below are in part a reconstruction of what I had in mind while writing the book and in part an effort to ameliorate. I’m grateful to the symposiasts for helping me get a better grip on these very hard issues. (shrink)

Metaphilosophy, Volume 53, Issue 2-3, Page 221-237, April 2022.

When viewing a circular coin rotated in depth, it fills an elliptical region of the distal scene. For some, this appears to generate a two-fold experience, in which one sees the coin as simultaneously circular (in light of its 3D shape) and elliptical (in light of its 2D ‘perspectival shape’ or ‘p-shape’). An energetic philosophical debate asks whether the latter p-shapes are genuinely presented in perceptual experience (as ‘perspectivalists’ argue) or if, instead, this appearance is somehow derived or inferred from (...) experience (as ‘anti-perspectivalists’ argue). This debate, however, has largely turned on introspection. In a recent study, Morales, Bax, and Firestone (2020) aim to provide the first empirical test of this question. They asked subjects to find an elliptical coin seen face-on from a search array that also included a circular coin seen either face-on or at an angle. They found that subjects reacted more slowly when the distracting circle was seen at an angle, such that it’s p-shape matched that of the target ellipse. From this, they concluded that the similar p-shape between the ellipse and circle constituted a phenomenal similarity between the two, and thus that perspectivalism is true. We show that these results can also be explained by pre-attentive guidance by unconscious representations (in what follows, just “unconscious pre-attentive guidance”) and that this explanation is at least as plausible as one from phenomenal similarity. Thus, we conclude that the experiment does not support perspectivalism over anti-perspectivalism. (shrink)

Machery’s book is an effort to show how experimental philosophy can be valuable without the perephenelia of intuitions. I argue that the effort fails.

The linguistic turn provided philosophers with a range of reasons for engaging in careful investigation into the nature and structure of language. However, the linguistic turn is dead. The arguments for it have been abandoned. This raises the question: why should philosophers take an interest in the minutiae of natural language semantics? I’ll argue that there isn’t much of a reason - philosophy of language has lost its way. Then I provide a suggestion for how it can find its way (...) again. (shrink)

This paper presents an argument that certain AI safety measures, rather than mitigating existential risk, may instead exacerbate it. Under certain key assumptions - the inevitability of AI failure, the expected correlation between an AI system's power at the point of failure and the severity of the resulting harm, and the tendency of safety measures to enable AI systems to become more powerful before failing - safety efforts have negative expected utility. The paper examines three response strategies: Optimism, Mitigation, and (...) Holism. Each faces challenges stemming from intrinsic features of the AI safety landscape that we term Bottlenecking, the Perfection Barrier, and Equilibrium Fluctuation. The surprising robustness of the argument forces a re-examination of core assumptions around AI safety and points to several avenues for further research. (shrink)

Articles and clinical studies by psychologists, physicians, psychiatrists, theologians and philosophers explore human response to death and the treatment of death in modern art.

In our book The Inessential Indexical we argue that the various theses of essential indexicality all fail. Indexicals are not essential, we conclude. One essentiality thesis we target in the third chapter is the claim that indexical attitudes are essential for action. Our strategy is to give examples of what we call impersonal action rationalizations , which explain actions without citing indexical attitudes. To defeat the claim that indexical attitudes are essential for action, it suffices that there could be even (...) one successful impersonal action rationalization. In what follows we bolster our case against an essential connection between action and the de se (or indexicality), first by developing a range of new action models and secondly by responding to challenges from Dilip Ninan, Stephan Torre, and José Luis Bermúdez . (shrink)

There’s an interesting debate in moral and political philosophy about the nature of, and relationship between, ideal and non-ideal theory. In this paper we discuss whether an analogous distinction can be drawn in philosophy of language. Our conclusion is negative: Even if you think that distinction can be put to work within moral and political philosophy, there’s no useful way to extend it to work that has been done in the philosophy of language.

Conceptual engineering is the enterprise of evaluating and improving our representational devices. But how should we conduct this enterprise? One increasingly popular answer to this question proposes that conceptual engineering should proceed in terms of the functions of our representational devices. In this paper, we argue that the best way of understanding this suggestion is in terms of normative functions, where normative functions of concepts are, roughly, things that they allow us to do that matter normatively (for example, things in (...) virtue of which we have normative reasons to have these concepts). Not only does this introduce a novel view about functions to the literature. This proposal also fits more naturally than the alternatives with conceptual engineering as a normative enterprise, and it allows functions to play all of the explanatory roles assigned to them in the conceptual engineering literature. Our discussion of the explanatory advantages of normative functions also advances the understanding of the ways in which concepts can be authoritative, what this means for conceptual engineering, and highlights the importance of political philosophy for thinking about conceptual engineering in practice. Furthermore, the paper explicates what kind of role considerations about function can and should actually play in conceptual engineering. (shrink)

The aim of this contribution is to provide an overview of conceptual approaches to incorporating a decision maker’s non-knowledge into economic theory. We will focus here on the particular kind of non-knowledge which we consider to be one of the most important for economic discussions: non-knowledge of possible consequence-relevant uncertain events which a decision maker would have to take into account when selecting between different strategies.

Thesis (MA)--Stellenbosch University, 2014.

I argue that beliefs based on irresponsibly formed experiences — whose causes were not appropriately regulated by the subject — are doxastically unjustified. Only this position, I claim, accounts for the higher epistemic standard required of perceptual experts. Section I defends this standard and applies it to a pair of cases in which either an expert umpire or a complete novice judge a force play in baseball. I argue that when the latter, but not the former, fails to follow rules (...) about perceiving force plays, their resulting belief is justified. Section II shows that this difference can be explained by the fact that the novice, but not the expert, formed her experience responsibly. Section III shows that alternative explanations of the expert’s unjustified belief — from defeat, reliability, and inference — fail. Section IV shows that the epistemic relevance of responsible experience formation has broad implications for the epistemology of perceptual beliefs. (shrink)

People often do things together and form groups in order to get things done that they cannot do alone. In short they form a collectivity of some kind or a group, for short. But if we consider a group on the one hand and the persons that constitute the group on the other hand, how does it happen that these persons work together and finish a common task with a common goal? In the philosophy of action this problem is often (...) solved by saying that there is a kind of collective intention that the group members have in mind and that guides their actions. Does such a collective intention really exist? In this article I’ll show that the answer is “no”. In order to substantiate my view I’ll discuss the approaches of Bratman, Gilbert and Searle on collective intention. I’ll put forward four kinds of criticism that undermine the idea of collective intention. They apply mainly to Bratman and Gilbert. First, it is basically difficult to mark off smaller groups from bigger unities. Second, most groups change in membership composition over time. Third, as a rule, on the one hand groups are internally structured and on the other hand they belong to a larger structure. It makes that generally it cannot be a collective intention that moves the actions of the members of a group. Fourth, conversely, most individual actions cannot be performed without the existence of a wider context of agents who support these actions and make them possible. My critique on Searle mainly involves that in his approach his idea of collective intention is superfluous and that he is not radical enough in his idea that collective action is based on coordinated individual intentions and actions. However, it is a good starting point for showing how collective action actually functions, especially when combined with Giddens’s structuration theory. Every agent in a group executes his or her own individual intentions, relying on what the group offers to this agent and asks from him or her. In this way individual actions of the members of a group are coordinated and it makes that the group can function and that its goals can be performed. And in this way the group is produced and reproduced by fitting individual actions together. An individual agent who belongs to a group only needs to know what s/he wants and what s/he has to do in the group, even if s/he has no knowledge of the intentions and commitments of the other members. Then he or she can do things together with others in a group without supposing that there is something like a collective intention. (shrink)

One of the currently most discussed themes in the philosophy of action is whether there is some kind of collective intention that explains what groups do independent of what the indi-viduals who make up the group intend and do. One of the main obstacles to solve this prob-lem is that on the one hand collective intentionality is no simple summation, aggregate, or dis-tributive pattern of individual intentionality (the Irreducibility Claim), while on the other hand collective intentionality is in the heads (...) of the participating individuals, so to speak, and so it is owned by each of the separate individuals who make up the group (the Individual Ownership Claim). The claims are contradictory and until now no satisfactory solution how to reconcile them has been found. In this article I argue that the constitution view, like the one developed by Lynne R. Baker, can provide a way to sidestep the contradiction. Just as a statue as such is constituted by the marble it is made of but has characteristics that are different from the mar-ble (a statue has a head and legs, while the marble hasn’t; while the marble is stony and the statue as such isn’t), I argue that a group is constituted by its members and that a group on the one hand and its members on the other hand have different characteristics. This is possible be-cause group and members are on different levels. Then there is no longer a contradiction be-tween the Irreducibility Claim and the Individual Ownership Claim, for the former claim con-cerns the group level and the latter claim concerns the level of the group members. This ex-plains that a group can have intentions that are no simple summation, aggregate, or distributive patterns of the intentions of its members and that group intentions can be different from if not contradictory to what the individual members taken together intend. (shrink)

One of the most discussed articles in the theory of knowledge is Edmund Gettier’s article “Is Justified True Belief Knowledge?”, published in 1963. In this article Gettier undermined the view that knowledge is justified true belief. I think that Gettier’s analysis has consequences not only for the question what knowledge is but also for our idea of truth. In this paper I argue that an analysis in the sense of Gettier shows that a statement can be both true and not (...) true at the same time. (shrink)

In his work on reasons Dretske argues that reasons are only worthwhile for having them if they are causally relevant for explaining behaviour, which he elaborates in his representational theory of explanation. The author argues against this view by showing that there are reasons that are relevant for explaining behaviour but not causally relevant. He gives a linguistic foundation of his argumentation and shows that Dretske’s representational theory cannot explain human actions because man does not only perceive things that have (...) already meaning but also assigns meanings to what (s)he perceives and that therefore reasons are fundamentally different from causes. (shrink)

The capacity to act in accordance with one’s morality (broadly construed) is constitutive of moral agency. This capacity can be undermined—in whole or in part—by for instance, hypnosis, addiction, or obsessive-compulsion. Another way this capacity can be undermined is through poor moral reasoning. Moral irrationality can frustrate one’s capacity to act in accordance with one’s morality and in turn, stunt one’s moral agency. In a similar respect, improving moral rationality can strengthen this capacity and enhance moral agency. The empirical research (...) program on (non-moral) cognitive debiasing inspires developing techniques to improve our moral rational capacities—i.e., moral debiasing. Yet, moral debiasing presupposes moral biases—that is, systematic moral errors. So, what are moral errors exactly? The pertinent kind is subjective moral errors. Ultimately, A’s φ-ing is a subjective moral error insofar as φ-ing deviates from A’s genuine morality per instrumental subjective moral rationality (ISMR)—i.e., insofar as φ-ing frustrates A+’s morally-relevant ends, wherein A+ is a counterfactual idealization of A upon whom is bestowed those endowments that A considers authoritative under ordinary optimal conditions. The provision of an in-principle standard of subjective moral error lays important theoretical groundwork for future empirical inquiry into subjective moral debiasing. (shrink)

In this dissertation, I construct scientifically and practically adequate moral analogs of cognitive heuristics and biases. Cognitive heuristics are reasoning “shortcuts” that are efficient but flawed. Such flaws yield systematic judgment errors—i.e., cognitive biases. For example, the availability heuristic infers an event’s probability by seeing how easy it is to recall similar events. Since dramatic events, such as airplane crashes, are disproportionately easy to recall, this heuristic explains systematic overestimations of their probability (availability bias). The research program on cognitive heuristics (...) and biases (e.g., Daniel Kahneman’s work) has been scientifically successful and has yielded useful error-prevention techniques—i.e., cognitive debiasing. I attempt to apply this framework to moral reasoning to yield moral heuristics and biases. For instance, a moral bias of unjustified differences in the treatment of particular animal species might be partially explained by a moral heuristic that dubiously infers animals’ moral status from their aesthetic features. While the basis for identifying judgments as cognitive errors is often unassailable (e.g., per violating laws of logic), identifying moral errors seemingly requires appealing to moral truth, which, I argue, is problematic within science. Such appeals can be avoided by repackaging moral theories as mere “standards-of-interest” (a la non-normative metrics of purportedly right-making features/properties). However, standards-of-interest do not provide authority, which is needed for effective debiasing. Nevertheless, since each person deems their own subjective morality authoritative, subjective morality (qua standard-of-interest and not moral subjectivism) satisfies both scientific and practical concerns. As such, (idealized) subjective morality grounds a moral analog of cognitive biases—namely, subjective moral biases (e.g., committed anti-racists unconsciously discriminating). I also argue that "cognitive heuristic" is defined by its contrast with rationality. Consequently, heuristics explain biases, which are also so defined. However, such contrasting with rationality is causally irrelevant to cognition. This frustrates the presumed usefulness of the kind, heuristic, in causal explanation. As such, in the moral case, I jettison the role of causal explanation and tailor categories solely for contrastive explanation. As such, “moral heuristic” is replaced with "subjective moral fallacy," which is defined by its contrast with subjective morality and explains subjective moral biases. The resultant subjective moral biases and fallacies framework can undergird future empirical research. (shrink)

of “Reason and the structure of Davidson’s ‘Desire-Belief-Model’ ” by Henk bij de Weg In the present discussion in the analytic theory of action, broadly two models for the explanation or justification of actions can be distinguished: the internalist and the externalist model. Against this background, I discuss Davidson’s version of the internalist Desire-Belief Model . First, I show that what Davidson calls “pro attitude” has two distinct meanings. An implication of this is that Davidson’s DBM actually comprises two (...) different models: the “classical” DBM and a model that has an extra premise, the “nonclassical” model. However, from another point of view one can say that the classical DBM is the nonclassical model in which a premise is missing. In order to determine which viewpoint is correct, I introduce Schütz’s distinction between “because-motives” and “in-order-to-motives”. With the help of this distinction, I can show that the classical DBM is an incomplete version of the nonclassical model. Besides of the premise that refers to the agent’s pro attitude, we need this extra premise in order to refer to the occasion as experienced by the agent that makes him or her act. Only then can we fully explain or justify an action. (shrink)

One of the most attractive, but nevertheless highly controversial proposals to alleviate the negative effects of today’s international patent regime is the Health Impact Fund (HIF). Although the HIF has been drafted to facilitate access to medicines and boost pharmaceutical research, we have analysed the burdens for the global poor a similar proposal designed to promote the use and development of climate-friendly technologies would have. Drawing parallels from the access to medicines debate, we suspect that an analogous “Climate Impact Fund” (...) will increase the already very high scientific and technological supremacy of the developed world over the Global South. We advocate countering this dominance on the ground that countries with scarce research and development capacities will be in a difficult position to reject technologies and will not have a say on how such technologies should look like. Further, addressing global hazards should be an inclusive endeavour and not only a privilege reserved for the developed world. Incentivizing grassroots innovation would be a major step to promote scientific and technological inclusion. (shrink)

In consciousness studies, the first-person perspective, seen as a way to approach consciousness, is often seen as nothing but a variant of the third-person perspective. One of the most important advocates of this view is Dennett. However, as I show in critical interaction with Dennett’s view, the first-person perspective and the third-person perspective are different ways of asking questions about themes. What these questions are is determined by the purposes that we have when we ask them. Since our purposes are (...) different according to the perspective we take, each perspective has a set of leading questions of its own. This makes that the first-person perspective is an approach of consciousness that is substantially different from the third-person perspective, and that one cannot be reduced to the other. These perspectives are independent, although complementary approaches of the mind. (shrink)

This research was conducted on the basis of research references from Microsoft Indonesia regarding the adoption of artificial intelligence in Indonesia which obtained research results that there were 14% of employees and leaders of technology-based companies in Indonesia who were still skeptical of the adoption of artificial intelligence. This study aims to provide a theoretical overview from the point of view of the philosophy of communication science in responding to considerations about the good and bad 'doubt' or skepticism of 14% (...) of employees and company leaders towards the adoption of the Artificial Intelligence platform by Microsoft companies in Indonesia. This study uses a qualitative method using a literature study approach. The reference books in the form of books that are the primary sources in this research are books entitled Aristotle Physic Book VIII and the book Philosophy of Communication Studies: Introduction to Ontology, Epistemology, Axiology. The results show that from the point of view of the philosophy of science, the essence of AI is a tool or means as well as a machine that is created with components that resemble and play a role as if the mind is capable of creating or creating like humans. AI is made human as a co-creator which in principle remains limited and will never be perfect 'in se' so it is appropriate that a tone of skepticism accompanies it. (shrink)

The precarious rights of senior citizens, especially those who are highly educated and who are expected to counsel and guide the younger generations, has stimulated the creation internationally of advocacy associations and opinion leader groups. The strength of these groups, however, varies from country to country. In some countries, they are supported and are the focus of intense interest; in others, they are practically ignored. For this is reason we believe that the creation of a network of all these associations (...) is essential. The proposed network would act as a support for the already-existing policies of the United Nations’ High Commission for Human Rights, of independent experts, and of the Global Alliance for the Rights of Older People. All three have long ago recommended the creation of a recognized instrument for uniting presently scattered efforts. The proposed network, therefore, will seek to promote the international exchange of relevant expertise, and it will reinforce the commitments and actions that single countries are currently taking to meet these objectives. For example, informative public events can be organised to promote particular support initiatives and to provide an opportunity for new members of the network to be presented. The network will promote health for senior citizens, disease prevention, senior mobility, safe free time for seniors, alimentary education, protection against new risks and dangers, as well as equity in the services necessary for seniors to adopt new information and communication technologies. In the case of retired academic members, the network will promote equality with respect to continuing use of digital technologies (particularly email), continuing access to research libraries, and the guaranteed ability for seniors to fund their own research programs and to deliver free seminars. (shrink)

This is a review of Henk Woldring's book on Karl Mannheim.

Herman Dooyeweerd (1894-1977) foi um filósofo neerlandês que, em diálogo com a filosofia alemã e o pensamento neocalvinista, desenvolveu uma reflexão original sobre as leis e a ordem do cosmos. A filosofia de Dooyeweerd é conhecida como “Filosofia da Ideia de Lei” ou “Filosofia da Ideia Cosmonômica”. A partir de sua teoria modal – que identifica quinze aspectos ônticos em que coisas concretas, eventos, relações e esferas sociais funcionam ou existem – Dooyeweerd desenvolveu uma filosofia político-social crítica às teorias (...) sociais individualistas e universalistas. O problema da presente pesquisa é: que objeto teórico caracteriza a filosofia político-social de Herman Dooyeweerd? A hipótese de investigação é que a preocupação político-social dooyeweerdiana diz respeito ao “problema da ordem”, i.e., a identificação teórica da ordem político-social nos limites das normas transcendentais divinas. O objetivo é analisar a concepção de Herman Dooyeweerd sobre a ordem político-social. Argumenta-se que a filosofia política de Dooyeweerd nem é nem se preocupa em ser comunitarista. O interesse de Herman Dooyeweerd é apreender teoricamente, a partir da análise da estrutura dos modos de experiência, quais são os princípios, as estruturas, as funções e a natureza das coisas, dos eventos e das relações e esferas sociais. Dooyeweerd busca compreender a estrutura típica de cada relação social, a fim de compreender os princípios de uma ordenação política plural e harmoniosa. Conclui-se que a preocupação da filosofia político-social de Herman Dooyeweerd é a compreensão da ordem dentro dos parâmetros cosmonômicos da criação divina. (shrink)

A filosofia político-social de Herman Dooyeweerd (1894-1977) ainda é pouco conhecida no Brasil. Esse livro, resultado de minhas pesquisas no Mestrado de Filosofia da Universidade Federal da Paraíba, apresenta e discute a perspectiva teórica dooyeweerdiana sobre a ordem de uma sociedade complexa. A filosofia de Herman Dooyeweerd pode contribuir para a reflexão e ação cristã em uma sociedade moderna e plural. Em Dooyeweerd, é possível encontrar uma teoria política e social abrangente para pensar e atuar no ambiente público, (...) rejeitando orientações ideológicas secularistas. Herman Dooyeweerd pode nos ajudar a refletir sobre política e sociedade na medida em que nos faz reconhecer princípios estruturais na realidade criada por Deus que estruturam cada esfera e relação social em seu âmbito de soberania. Em contraponto ao positivismo e ao historicismo, Dooyeweerd nos indica caminhos para compreender as normas divinas para cada centímetro quadrado da existência. Além de denunciar o comprometimento religioso do imanentismo das ideologias políticas, Dooyeweerd tem muito a dizer sobre como pensar política e sociedade na ordem da história. (shrink)

In her book Morality as Rationality: A Study of Kant’s Ethics, Barbara Herman set a clear goal: to show that the central claims of Kant’s ethics can be properly understood only if we accept the thesis that morality is a form of rationality. In other words, Herman argues that within Kant’s practical philosophy all moral principles are rational and when we act in accordance with them we act rationally.

There are many factors that may affect the analysis of ethical problems: the physical acts that occur, the relevant history, verbal communication, contracts, etc. One factor that can be difficult to incorporate is the role that socials norms play. This is because norms can vary widely between societies, and even within societies individuals are not usually consciously aware of the norms that they act upon. This paper examines how norms can effect ethical problems and gives one approach for investigating their (...) effect. (shrink)

Objetiva-se expor o pensamento de Herman Dooyeweerd (1894-1977), prolífico jusfilósofo holandês, no que diz respeito à maneira como destaca o aspecto jurídico da realidade e formula sua concepção de enciclopédia da ciência do Direito. Problematiza-se em que medida a teoria dooyeweerdiana permite o desenvolvimento de um conceito de Direito relevante para a teoria da decisão judicial. Neste afã, após exposição sintética das bases de seu pensamento, verticaliza-se o estudo do aspecto jurídico da realidade e da noção-base de sua Enciclopédia (...) da Ciência do Direito. Explora-se a original perspectiva filosófica dooyeweerdiana sobre a positivação do direito e a interpretação jurídica, ambas limitadas seja pelo inafastável núcleo distintivo do aspecto jurídico (a retribuição), seja pelo dever de considerar o todo dos aspectos da experiência humana e das esferas sociais envolvidas. Conclui-se que o conceito de enciclopédia jurídica em Dooyeweerd, à luz de uma densa e intrigante filosofia cosmonômica, enriquece sobremaneira a clássica discussão jusfilosófica que envolve o papel do direito positivo e os limites da interpretação jurídica, na medida em que oferece valioso prisma integrativo do aspecto jurídico frente aos demais aspectos da experiência humana, colaborando para uma visão jurídica não reducionista, preservadora da irredutibilidade do Direito e conferidora de limites mais claros à decisão judicial. A pesquisa é qualitativa, eminentemente bibliográfica, tendo sido utilizado o método hipotético dedutivo. (shrink)

A história da filosofia é a história das ideias. Porém, para Herman Dooyeweerd, a história da filosofia imanentista é a história de antíteses teóricas radicadas em dialéticas religiosas insolúveis. O objetivo do presente artigo é apresentar o conceito de “motivos básicos religiosos” no pensamento de Herman Dooyeweerd. Em primeiro lugar, será apresentado a concepção de religião em Dooyeweerd e, em seguida, serão apresentados o conceito e o desenvolvimento dos “motivos básicos religiosos” no pensamento ocidental. As conclusões do texto (...) são que esse conceito contribui em demonstrar que há uma dimensão tácita e comunitária na reflexão filosófica e que a impossibilidade de síntese teórica entre polos de “motivos básicos religiosos” imanentistas diz respeito à “dialética religiosa”. (shrink)