Dezinformacije, propagandni sadržaji, teorije zavere, pseudo-naučna tumačenja i slični obmanjujući narativi do kojih dolazimo putem svojih internet pretraživača predstavljaju ozbiljnu pretnju sticanju istinitih verovanja i očuvanju demokratskih vrednosti. Imajući to u vidu, njihova široka prisutnost u našim internet pretragama postavlja relevantna pitanja, uključujući ona koja su predmet istraživanja ovog rada: (a) kako i do koje mere se može razumeti epistemičko okruženje koje podržava njihovo širenje; (b) kome pripisati odgovornost za njihovo usvajanje i distribuciju; i (c) koje mere i strategije mogu (...) biti preduzete kako bi se njihov uticaj na javno mnjenje ublažio u zadovoljavajućoj meri? U nameri da donekle odgovorimo na ova tri usko povezana pitanja, bavićemo se socijalno-saznajnim karakteristikama Gugl pretraživača, načinima na koji on utiče na kvalitet naših epistemičkih praksi i strategijama za poboljšanje korisnikovog saznajnog položaja. Posebna pažnja biće posvećena pitanju podele odgovornosti između internet pretraživača (pružaoca usluge pretraživanja) i korisnika interneta (saznajnog subjekta). Unutar stanovišta koje mi zastupamo, teret odgovornosti se ravnomerno raspoređuje na korisnika i pretraživača. (shrink)

This paper delves into the use of machine learning-based systems in decision-making processes and its implications for moral responsibility as traditionally defined. It focuses on the emergence of responsibility gaps and examines proposed strategies to address them. The paper aims to provide an introductory and comprehensive overview of the ongoing debate surrounding moral responsibility in automated decision-making. By thoroughly examining these issues, we seek to contribute to a deeper understanding of the implications of AI integration in society.

Cilj ovog rada je da razmotrimo zašto, i na koji način se Kvajn pozicionira između logičkih pozitivista i epistemoloških nihilista u pogledu shvatanja empirijskog svedočanstva. Naime, on će na nov način formulisati kriterijume opservacionalnosti s namerom da prevaziđe probleme koji su za logički pozitivizam bili nepremostivi, a da time ne žrtvuje objektivnost nauke poljuljanu krahom tradicionalnog pristupa epistemološkim pitanjima. Privučeni provokativnošću Kvajnovog istovremenog ispoljavanja radikalnih, ali i konzervativnih tendencija, odnosno namere da održi balans između stanovišta tradicionalne filozofije i epistemološkog nihilizma, (...) nastojaćemo da ispitamo koliko je Kvajn uspešan u svojoj zamisli. U zavisnosti od odgovora na to pitanje ocenićemo značaj i relevantnost kvajnovskog naturalističkog pristupa za empirističku epistemologiju. (shrink)

U tekstu se razmatraju neki problemi sa kojima se suocava istrazivanje zivotne sredine. Osim pojmovne problematike, svojestvene srpskom jeziku, resavanje realnih problema okruzenja generalno treba da resi dihotomiju antropocentrizam - biocentrizam koja izvire iz suprotstavljajuce ljudske prirode a upravo se u ekologiji pokazuje neodrzivom. Izmedju ostalih tema preispituje se znacenje teze o ekologiji kao novoj velikoj prici, koja omogucava da nauka i demokratija nastave da napreduju i medjusobno se legitimizuju, sa stanovista univerzalnog vazenja. Takodje se preispituje delotvornost teorija iz kojih (...) se izvodi beznacajnost ljudske vrste za njeno oslobadjanje od antropocentrizma koji suzava perspektivu opstanka. PR Projekat Ministarstva nauke Republike Srbije, br. 43007: Istrazivanje klimatskih promena i njihovih uticaja na zivotnu sredinu - uticaji, adaptacija i ublazavanje. (shrink)

It is frequently argued that to address structural injustice, individuals should participate in collective actions organized by civil society organizations (CSOs), but the role and the normative status of CSOs are rarely discussed. In this paper, we argue that CSOs semi-perfect our shared obligation to address structural injustice by defining shared goals as well as taking actions to further them. This assigns a special moral status to CSOs, which in turn gives rise to our duty to support them. Thus, we (...) do not have full discretion when deciding whether to join collective actions or not. Under certain conditions, we can even be forced by others to do our share. (shrink)

Cosmopolitans typically argue that the realization of cosmopolitan ideals requires the creation of global political institutions of some kind. While the precise nature of the necessary institutions is widely discussed, the problem of the transition to such an order has received less attention. In this paper, we address what we take to be a crucial aspect of the problem of transition: we argue that it involves a moral coordination problem because there are several morally equivalent paths to reform the existing (...) order, but suitably placed and properly motivated political agents need to converge on a single route for the transition to be successful. It is, however, unclear how such a convergence can take place since the duty to create global institutions does not single out any coordination point. We draw on the so-called theory of hegemonic stability to address this problem and conceptualize what we call the hegemonic transition. From an explanatory point of view, we rely on the theory’s insights to explain how a hegemon may contribute to the creation of a rules-based international order by providing salient coordination points and accordingly, enabling coordination among states. From the normative point of view, we identify necessary conditions for the hegemonic transition to be morally permissible. To the extent that these conditions obtain, other states have pro tanto moral reasons to follow the salient coordination point provided by the leading state. (shrink)

Kako u svakodnevnom životu, tako i u pravu većinu ljudi smatramo odgovornim za postupke pretpostavljajući da su to njihovi postupci u smislu da nad njima imaju kontrolu. Pretpostavka koja dominira tradicionalnim filozofskim raspravama o moralnoj odgovornosti i teorijama kazne jeste da se osoba smatra moralno (pravno) odgovornom za počinjeni postupak ako taj postupak zavisi od nje na takav način da bi zaslužila osudu (kaznu) odnosno pohvalu (nagradu). Izazov koji prirodne nauke postavljaju pred ovakvo razumevanje moralne odgovornosti ne zaustavlja se na (...) klasičnoj mehanici već svoj novi, kompleksniji oblik zadobija pojavom kvantne mehanike, ali i razvojem neuronauke i psihologije. Relevantnost istraživanja prirodnih nauka za filozofske probleme objašnjavamo činjenicom da su drugu polovinu XX veka obeležila naturalistička metafizička i epistemološka nastojanja. Na ovaj način je otvoreno novo poglavlje odnosa filozofije i prirodnih nauka, a mi ga u ovom radu ispitujemo kroz razmatranje problema kompatibilnosti determinizma i moralne odgovornosti. Cilj rada je da ispitivanjem kako empirijskih argumenata kojima se u pitanje dovodi moralna odgovornost, tako i filozofskih argumenata koji figuriraju u ovim diskusijama ukažemo da rezultati naučnih istraživanja mogu biti plodonosni u kontekstu rasprava o slobodi volje, moralne odgovornosti i teorija kazne, isključivo ako na adekvatan način komuniciraju sa rezultatima filozofskih istraživanja zasnovanim na primeni filozofskih metoda poput metoda pojmovne analize. (shrink)

The aim of this paper is to analyze, from a philosophical perspective, the scientific robustness of the construct of psychopathy as measured by the Psychopathy Checklist Revised that was developed by Robert Hare (1991; 2003). The scientific robustness and validity of classifications are topics of many debates in philosophy of science and philosophy of psychiatry more specifically. The main problem consists in establishing whether scientific classifications reflect natural kinds where the concept of a natural kind refers to the existence of (...) some objective divisions in nature that do not depend exclusively on subjective judgments of the classifier. The construct of psychopathy is especially interesting since the diagnosis of psychopathy has substantial social consequences. In the light of the recent debates regarding the problem of natural kinds in philosophy of psychiatry, we advocate the following distinction between two types of scientific classifications: natural and practical kinds. Natural kinds refer to those categories that are united by common causal mechanisms or properties. Practical kinds refer to categories that fulfill some practical classificatory goals such as prediction. We argue that the construct of psychopathy can fulfill the role of a practical kind. In addition, we contend that our current scientific knowledge about psychopathy does not allow us to conclude that this category is a natural kind. (shrink)

The antipsychiatrists in the 1960's, specifically Thomas Szasz, have claimed that mental illness does not exist. This argument was based on a specific definition of physical disease that, Szasz argued, could not be applied to mental illness. Thus, by problematizing mental illness, the spotlight had turned to physical disease. Since then, philosophers of medicine have proposed definitions applying both to pathophysiological and psychopathological conditions. This paper analyzes prominent naturalist definitions which aim to provide value-free accounts of pathological conditions, as well (...) as normative accounts that propose value-laden accounts. The approaches surveyed differ not only in terms of value, but also in terms of their perspective. This perspective concerns whether the concept of health, illness or disease/disorder is emphasized. The emphasis on health or illness is holistic as it looks at the human being as a whole, while focus on disease or disorder is analytic as it considers part functions. I will here argue in favor of holism and will propose a definition of mental health based on Sartre's existential psychoanalysis of Gustave Flaubert. (shrink)