This paper presents an analysis of wh-complements in Montague Grammar. We will be concerned primarily with semantics, though some remarks on syntax are made in Section 4. Questions and wh-comple ments in Montague Grammar have been studied in Hamblin (1976), Bennett (1979), Karttunen (1977) and Hauser (1978) among others. These proposals will not be discussed explicitly, but some differences with Karttunen's analysis will be pointed out along the way.

Scholarly discourse on “disruptive technologies” has been strongly influenced by disruptive innovation theory. This theory is tailored for analyzing disruptions in markets and business. It is of limited use, however, in analyzing the broader social, moral and existential dynamics of technosocial disruption. Yet these broader dynamics should be of great scholarly concern, both in coming to terms with technological disruptions of the past and those of our current age. Technologies can disrupt social relations, institutions, epistemic paradigms, foundational concepts, values, and (...) even the nature of human cognition and experience – domains of disruption that are largely neglected in existing discourse on disruptive technologies. Accordingly, this paper seeks to reorient scholarly discussion around a broader notion of technosocial disruption. This broader notion raises three foundational questions. First, how can technosocial disruption be conceptualized in a way that clearly sets it apart from the disruptive innovation framework? Secondly, how does the notion of technosocial disruption relate to the concordant notions of “disruptor” and “disruptiveness”? Thirdly, can we advance criteria to assess the “degree of social disruptiveness” of different technologies? The paper clarifies these questions and proposes an answer to each of them. In doing so, it advances “technosocial disruption” as a key analysandum for future scholarship on the interactions between technology and society. (shrink)

Over the course of human history there appears to have been a global shift in moral values towards a broadly ‘liberal’ orientation. Huemer argues that this shift better accords with a realist than an antirealist metaethics: it is best explained by the discovery of mind-independent truths through intuition. In this article I argue, contra Huemer, that the historical data are better explained assuming the truth of moral antirealism. Realism does not fit the data as well as Huemer suggests, whereas antirealists (...) have underappreciated resources to explain the relevant historical dynamics. These resources include an appeal to socialization, to technological and economical convergences, to lessons learned from history, to changes induced by consistency reasoning and to the social function of moral norms in overcoming some of the cooperation problems that globalizing societies face. I point out that the realist’s explanans has multiple shortcomings, that the antirealist’s explanans has several explanatory virtues, and conclude that the latter provides a superior account of the historical shift towards liberal values. (shrink)

Like David Silver before them, Erik Baldwin and Michael Thune argue that the facts of religious pluralism present an insurmountable challenge to the rationality of basic exclusive religious belief as construed by Reformed Epistemology. I will show that their argument is unsuccessful. First, their claim that the facts of religious pluralism make it necessary for the religious exclusivist to support her exclusive beliefs with significant reasons is one that the reformed epistemologist has the resources to reject. Secondly, they fail to (...) demonstrate that it is impossible for basic religious beliefs to return to their properly basic state after defeaters against them have been defeated. Finally, I consider whether there is perhaps a similar but better argument in the neighbourhood and conclude in the negative. Reformed Epistemology's defence of exclusivism thus remains undefeated. (shrink)

The meta-ethical commitments of folk respondents – specifically their commitment to the objectivity of moral claims – have recently become subject to empirical scrutiny. Experimental findings suggest that people are meta-ethical pluralists: There is both inter- and intrapersonal variation with regard to people’s objectivist commitments. What meta-ethical implications, if any, do these findings have? I point out that current research does not directly address traditional meta-ethical questions: The methods used and distinctions drawn by experimenters do not perfectly match those of (...) meta-ethicists. However, I go on to argue that, in spite of this mismatch, the research findings should be of interest to moral philosophers, including meta-ethicists. Not only do these findings extend the field of moral psychology with new data and hypotheses, but they also provide tentative evidence that touches on the adequacy of theses in moral semantics and moral metaphysics. Specifically, they put pressure on argum... (shrink)

The paper identifies some background assumptions of compositionality in formal semantics and investigates how they shape formal semantics as a scientific discipline.

In a recent contribution to this journal Paolo Gerbaudo has argued that an ‘elective affinity’ exists between social media and populism. The present article expands on Gerbaudo’s argument and examines various dimensions of this affinity in further detail. It argues that it is helpful to conceptually reframe the proposed affinity in terms of affordances. Four affordances are identified which make the social media ecology relatively favourable to both-right as well as left-wing populism, compared to the pre-social media ecology. These affordances (...) are neither stable nor uniquely fixed: they change in concordance with ongoing technological developments and in response to political events. Even though these dynamics can be quick-moving, a fairly stable alliance of interests between social media and populism seems to have emerged over the last decade. This raises the plausibility that as long as the current social media ecology persists, populist tendencies will remain prevalent in politics. (shrink)

This chapter introduces topical issues in the ethical debate on speciesism. It does so against a background of the history of the debate and with an emphasis on concerns that arise at the intersection of speciesism and science. The term speciesism was coined in the 1970s by Richard Rider and popularized by Peter Singer, who defined speciesism as “a prejudice or attitude of bias in favor of the interests of members of one’s own species and against those of members of (...) other species.” Critiques of speciesism are undergirded by the principle that comparable interests should be given equal consideration, regardless of species-membership. To what extent the interests of humans and non-humans are comparable, however, has been a matter of contention and is partly beholden to empirical findings. Diverging opinions on this matter have given rise to a variety of more and less species-egalitarian views, often paired with rivalling accounts of “moral status”. A minority of ethicists have explicitly defended speciesism or some version thereof, including Bernard Williams and, more recently, Shelly Kagan. Apart from the back-and-forths between critics and defenders, the speciesism debate has transformed over the last decade, in three respects. First, discourse on animal ethics has witnessed a “political turn”, moving away from analyses of moral status and towards discussions of human-animal relations in interspecies societies. Secondly, apart from anthropocentric speciesism, i.e., privileging humans over non-humans, there has been an increasing interest in non-anthropocentric speciesism, i.e., privileging some non-human species over others. Thirdly, speciesism has been endorsed as a prominent topic in the new, activist-leaning research field of Critical Animal Studies, and has recently garnered substantial attention from psychologists. As these disciplinary changes and conceptual refinements suggest, half a century after its coinage, speciesism continues to be an important scholarly and ethical concept whose history is still in the making. (shrink)

The aim of this article is to identify the strongest evolutionary debunking argument against moral realism and to assess on which empirical assumptions it relies. In the recent metaethical literature, several authors have de-emphasized the evolutionary component of EDAs against moral realism: presumably, the success or failure of these arguments is largely orthogonal to empirical issues. I argue that this claim is mistaken. First, I point out that Sharon Street’s and Michael Ruse’s EDAs both involve substantive claims about the evolution (...) of our moral judgments. Next, I argue that combining their respective evolutionary claims can help debunkers to make the best empirical case against moral realism. Some realists have argued that the very attempt to explain the contents of our endorsed moral judgments in evolutionary terms is misguided, and have sought to escape EDAs by denying their evolutionary premise. But realists who pursue this reply can still be challenged on empirical grounds: debunkers may argue that the best, scientifically informed historical explanations of our moral endorsements do not involve an appeal to mind-independent truths. I conclude, therefore, that the empirical considerations relevant for the strongest empirically driven argument against moral realism go beyond the strictly evolutionary realm; debunkers are best advised to draw upon other sources of genealogical knowledge as well. (shrink)

In the present version of these lecture notes only a number of typos and a few glaring mistakes have been corrected. Thanks to Paul Dekker for his help in this respect. No attempt has been been made to update the original text or to incorporate new insights and approaches. For a more recent overview, see our ‘Questions’ in the Handbook of Logic and Language (edited by Johan van Benthem and Alice ter Meulen, Elsevier, 1997).

The mereological predicate ‘is part of’ can be used to define the predicate ‘is identical with’. I argue that this entails that mereological theories can be ideologically simpler than nihilistic theories that do not use the notion of parthood—contrary to what has been argued by Ted Sider. Moreover, if one accepts an extensional mereology, there are good philosophical reasons apart from ideological simplicity to give a mereological definition of identity.

How should we understand the notion of moral objectivity? Metaethical positions that vindicate morality’s objective appearance are often associated with moral realism. On a realist construal, moral objectivity is understood in terms of mind-, stance-, or attitude-independence. But realism is not the only game in town for moral objectivists. On an antirealist construal, morality’s objective features are understood in virtue of our attitudes. In this paper I aim to develop this antirealist construal of moral objectivity in further detail, and to (...) make its metaphysical commitments explicit. I do so by building on Sharon Street’s version of “Humean Constructivism”. Instead of the realist notion of attitude-independence, the antirealist account of moral objectivity that I articulate centres on the notion of standpoint-invariance. While constructivists have been criticized for compromising on the issue of moral objectivity, I make a preliminary case for the thesis that, armed with the notion of standpoint-invariance, constructivists have resources to vindicate an account of objectivity with just the right strength, given the commitments of ordinary moral thought and practice. In support of this thesis I highlight recent experimental findings about folk moral objectivism. Empirical observations about the nature of moral discourse have traditionally been taken to give prima facie support to moral realism. I argue, by contrast, that from what we can tell from our current experimental understanding, antirealists can capture the commitments of ordinary discourse at least as well as realists can. (shrink)

The co-shaping of technology and values is a topic of increasing interest among philosophers of technology. Part of this interest pertains to anticipating future value change, or what Danaher (2021) calls the investigation of “axiological futurism”. However, this investigation faces a challenge: “axiological possibility space” is vast, and we currently lack a clear account of how this space should be demarcated. It stands to reason that speculations about how values might change over time should exclude farfetched possibilities and be restricted (...) to possibilities that can be dubbed to be realistic instead. But what does this realism criterion entail? This paper introduces the notion of realistic possibilities as a key conceptual advancement to the study of axiological futurism and offers suggestions as to how realistic possibilities of future value change might be identified. Additionally, I propose two slight modifications to the approach of axiological futurism. First, I argue that axiological futurism can benefit from a thoroughly historicised understanding of moral change. Secondly, I argue that when employed in normative contexts, the axiological futurist should seek to identify realistic possibilities that come along with substantial normative risks. (shrink)

This paper is about a topic in the semantics of interrogatives.1 In what follows a number of assumptions figure at the background which, though intuitively appealing, have not gone unchallenged, and it seems therefore only fair to draw the reader’s attention to them at the outset. The first assumption concerns a very global intuition about the kind of semantic objects that we associate with interrogatives. The intuition is that there is an intimate relationship between interrogatives and their answers: an interrogative (...) determines what counts as an answer.2 Given a certain, independently motivated, view on what constitutes the meaning of an answer, this intuition, in return, determines what constitutes the meaning of an interrogative. For example, starting from the observation that answers are true or false in situations, we may be led to the view that answers express propositions, i.e., objects which determine a truth value in a situation. Given that much, our basic intuition says that interrogatives are to be associated with objects which determine propositions. Such objects will be referred to as ‘questions’ in what follows. Notice that all this is largely framework independent: we have made no assumptions yet about what situations, propositions, and questions are, we have only related them in a certain systematic way. In fact we will use a more or less standard, but certainly not uncontroversial, specification in what follows: situations are identified with (total) possible worlds; propositions with sets of worlds; and questions with equivalence relations on the set of worlds. The second assumption that plays a role in what follows is of a more linguistic nature. Interrogatives typically occur in two ways: as independent expressions, and as complements of certain verbs. The assumption is that these two ways of occurring are systematically related, not just syntactically but also semantically.3 Notice that the exact nature of this relationship is underdeter.. (shrink)

While the foundations of climate science and ethics are well established, fine-grained climate predictions, as well as policy-decisions, are beset with uncertainties. This chapter maps climate uncertainties and classifies them as to their ground, extent and location. A typology of uncertainty is presented, centered along the axes of scientific and moral uncertainty. This typology is illustrated with paradigmatic examples of uncertainty in climate science, climate ethics and climate economics. Subsequently, the chapter discusses the IPCC’s preferred way of representing uncertainties and (...) evaluates its strengths and weaknesses from a risk management perspective. Three general strategies for decision-makers to cope with climate uncertainty are outlined, the usefulness of which largely depends on whether or not decision-makers find themselves in a context of deep uncertainty. The chapter concludes by offering two recommendations to ease the work of policymakers, faced with the various uncertainties engrained in climate discourse. (shrink)

Disruptive technologies can be conceptualized in different ways. Depending on how they are conceptualized, different ethical issues come into play. This article contributes to a general framework to navigate the ethics of disruptive technologies. It proposes three basic distinctions to be included in such a framework. First, emerging technologies may instigate localized “first-order” disruptions, or systemic “second-order” disruptions. The ethical significance of these disruptions differs: first-order disruptions tend to be of modest ethical significance, whereas second-order disruptions are highly significant. Secondly, (...) technologies may be classified as disruptive based on their technological features or based on their societal impact. Depending on which of these classifications one adopts and takes as the starting point of ethical inquiry, different ethical questions are foregrounded. Thirdly, the ethics of disruptive technology raises concerns at four different levels of technology assessment: the technology level, the artifact level, the application level, and the society level. The respective suitability of approaches in technology ethics to address concerns about disruptive technologies co-varies with the respective level of analysis. The article clarifies these distinctions, thereby laying some of the groundwork for an ethical framework tailored for assessing disruptive technologies. (shrink)

A challenge faced by defenders of the precautionary principle is to clarify when the evidence that a harmful event might occur suffices to regard this prospect as a real possibility. Plausible versions of the principle must articulate some epistemic threshold, or de minimis requirement, which specifies when precautionary measures are justified. Critics have argued that formulating such a threshold is problematic in the context of the precautionary principle. First, this is because the precautionary principle appears to be ambiguous about the (...) distinction between risk and uncertainty: should the principle merely be invoked when evidential probabilities are absent, or also when probabilities have low epistemic credentials? Secondly, defenders of the precautionary principle face an aggregation puzzle: in judging whether or not the de minimis requirement has been met, how should first-order evidential probabilities and their second-order epistemic standing be aggregated? This article argues that the ambiguity can be resolved, and the epistemological puzzle can be solved. Focusing on decisions in the context of climate uncertainty, I advance a version of the precautionary principle that serves as a plausible decision rule, to be adopted in situations where its main alternative—cost–benefit analysis—does not deliver. (shrink)

In this chapter I zoom in on a topic in climate ethics that has not previously received academic scrutiny: the intersection between evolutionary ethics and climate change. I argue that in the context of climate discourse, an evolutionary perspective can be illuminating, but may also invite moral corruption and reasoning fallacies. Relating my discussion to the general theme of the book, I argue that academic philosophy is well-positioned to fulfil a specific societal role, which is particularly important in the age (...) of popular science: to raise awareness of the ethical predicaments to which scientific findings can give rise, and to highlight the normative assumptions implicit in the reasoning of science communicators. (shrink)

What is the significance of empirical moral psychology for metaethics? In this article we take up Michael Ruse’s evolutionary debunking argument against moral realism and reassess it in the context of the empirical state of the art. Ruse’s argument depends on the phenomenological presumption that people generally experience morality as objective. We demonstrate how recent experimental findings challenge this widely-shared armchair presumption and conclude that Ruse’s argument fails. We situate this finding in the recent debate about Carnapian explication and argue (...) that it illustrates the necessary role that empirical moral psychology plays in explication preparation. Moral psychology sets boundaries for reasonable desiderata in metaethics and, therefore, it is necessary for metaethics. (shrink)

Many metaethicists assume that our normative judgments are both by and large true, and the product of causal forces. In other words, many metaethicists assume that the set of normative judgments that causal forces have led us to make largely coincides with the set of true normative judgments. How should we explain this coincidence? This is what Sharon Street (2006) calls the practical/theoretical puzzle. Some metaethicists can easily solve this puzzle, but not all of them can, Street argues; she takes (...) the puzzle to constitute a specific challenge for normative realism. In this article I elucidate Street's puzzle and outline possible solutions to it, framed in terms of a general strategy for reasoning about coincidences. I argue that the success of Street's challenge crucially depends on how we set the ‘reference class’ of normative judgments that we could have endorsed, assuming realism. I conclude that while the practical/theoretical puzzle falls short of posing a general challenge for normative realism, it can be successful as a selective challenge for specific realist views. (shrink)

An intuitive and widely accepted view is that (a) beliefs aim at truth, (b) many citizens have stable and meaningful political beliefs, and (c) citizens choose to support political candidates or parties on the basis of their political beliefs. We argue that all three claims are false. First, we argue that political beliefs often differ from ordinary world-modelling beliefs because they do not aim at truth. Second, we draw on empirical evidence from political science and psychology to argue that most (...) people lack stable and meaningful political beliefs. Third, we claim that the true psychological basis for voting behavior is not an individual’s political beliefs but rather group identity. Along the way, we reflect on what this means for normative democratic theory. (shrink)

This article identifies empirical, conceptual and normative avenues to advance the speciesism debate. First, I highlight the application of Evolutionary Debunking Arguments (EDAs) as one such avenue: especially where (anti-)speciesist positions heavily rely on appeals to moral intuition, and EDAs have potential to move the debate forward. Second, an avenue for conceptual progress is the delineation of speciesism from other views in its vicinity, specifically from the view that biological differences between species are sometimes morally relevant (‘species-relativism’). Third, if we (...) adopt Singer’s definition of speciesism, then a limitation of the current debate is that it is not obvious whether the core ethical principle that underlies anti-speciesist positions—the Principle of Equal Consideration of Interests—is widely applicable. Arguably, the interests of animals are often too dissimilar to establish what equal consideration amounts to. I underscore the need for integrating philosophical and empirical research, to come to terms with the extent to which the interests of members of different species are alike, and with the question of whether any dissimilarities might be morally relevant. (shrink)

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

One thing about technical artefacts that needs to be explained is how their physical make-up, or structure, enables them to fulfil the behaviour associated with their function, or, more colloquially, how they work. In this paper I develop an account of such explanations based on the familiar notion of mechanistic explanation. To accomplish this, I outline two explanatory strategies that provide two different types of insight into an artefact’s functioning, and show how human action inevitably plays a role in artefact (...) explanation. I then use my own account to criticize other recent work on mechanistic explanation and conclude with some general implications for the philosophy of explanation.Keywords: Artefact; Technical function; Explanation; Levels of explanation; Mechanisms. (shrink)

All societies have to balance privacy claims with other moral concerns. However, while some concern for privacy appears to be a common feature of social life, the definition, extent and moral justifications for privacy differ widely. Are there better and worse ways of conceptualising, justifying, and managing privacy? These are the questions that lie in the background of this thesis. -/- My particular concern is with the ethical issues around privacy that are tied to the rise of new information and (...) communication technologies (henceforth “ICT”). The focus here is on technologies involved in processing personal data in its broadest sense, including “any operation or set of operations which is performed on personal data or on sets of personal data, whether or not by automated means, such as collection, recording, organisation, structuring, storage, adaptation or alteration, retrieval, consultation, use, disclosure by transmission, dissemination or otherwise making available, alignment or combination, restriction, erasure or destruction.” The issue of moral concern is commonly designated as that of 'data privacy'. -/- The first step is to consider why privacy matters, or ought to matter, in the first place. And here we run into our first difficulty, since both the conceptualisation of privacy and the justification for the right to privacy are matters for contention. On the one hand, we are animated by a moral concern for privacy in some sense; on the other, we lack the conceptual and moral resources for making sense of this concern or for promoting particular social policies and criticising others. This often-cited dichotomy and its ensuing confusion have been the central motivation for most of the philosophical literature on privacy – including this thesis. -/- In what follows, I will suggest a way out of the confusion that pervades the current debate on data privacy. I will essentially argue two claims: one, that the concept of (data) privacy is uniquely characterised by a particular context within which we exchange information; two, that because (data) privacy constitutes an intrinsic value, its moral concerns and justifications ought to be deliberated as such. -/- The first chapter sketches the current data privacy landscape by introducing a number of concepts and arguing the unique nature of the landscape. I argue that the traditional distinction between four kinds of privacy (physical, mental, decisional and informational) is no longer accurate, given the technological context that reduces, unifies and processes all aspects of people’s lives by means of digital data. In fact, to hold on to the distinction leads to a fundamental misconception of data privacy. I further argue that today’s distinction between data protection and data privacy runs the risk of ignoring the fact that the former is an inherent aspect of the latter. These arguments allow me to settle on a (provisional) definition of data privacy: controlling how data about identifiable people is processed by ICT. -/- Next, I draw a line between descriptive and normative accounts of data privacy, and explain why this book belongs to the latter category. After a brief discussion of the coherence and distinctiveness theses, and of the difference between instrumental and intrinsic theories of privacy, I introduce the problem of data privacy as a distinct, coherent, and intrinsic moral concern. Three arguments support this position: one, data privacy is a coherent moral concern because it is motivated by a singular moral concept; two, data privacy is a distinct moral concern because the privacy challenges we face today are of a fundamentally new nature – distinct from any moral concerns we’ve faced in the past; and three, data privacy is an intrinsic moral concern that is predominantly justified, not by what it instrumentally protects us from, but by what it intrinsically constitutes. -/- Chapter Two makes the case against a harm-based, consequentialist approach to data privacy. After a brief introduction to the basic tenets of consequentialism I discuss harm-based arguments in favour as well as against privacy. I explain how privacy may protect us against psychological distress, but at the same time constitute the source of that distress; how privacy may be necessary for the proper functioning of democratic societies, but at the same time provide a cloak for anti-social and immoral behaviour; and how privacy protects us against the improper use of our personal data by others, but at the same enables us to conceal information or spread false information about ourselves in ways that are harmful to others. Next, I argue that consequentialism essentially relies on two flawed presumptions – that we know what harm is, and that we know how to predict it – and discuss the controversies surrounding definitions and predictions of harm. This argument becomes especially pertinent in today’s rapidly changing technological context: we may guess, and make assumptions, perhaps even find correlations, but don’t really know or understand (yet) with any degree of certainty the harmful consequences today’s data privacy violations are causing or will eventually cause – if any. -/- I illustrate this with examples of recent data privacy violations, and with a brief overview of consequentialist arguments for and against data privacy. Those who invoke consequentialist arguments against data privacy claim that personal data is nothing more than a raw material that can be turned into something useful and valuable without harming anyone. Choosing to move fast and break things – a popular mantra that promotes the benefits of technological “permissionless innovation” over and above its risks and costs – they draw our attention to the many benefits free data flows generate. Those who rely on consequentialist arguments in favour of data privacy, on the other hand, insist on actual and potential misuse of personal data. Rather careful than sorry, they draw our attention to the urgent need to take back control and protect ourselves against data privacy violations – precisely because we don’t know which harm they may cause in the future. Others go one step further and argue that these violations are part of a broader ideology of power. -/- What Chapter Two demonstrates is that vague definitions, unreliable predictions and inconclusive allegations of harm from both sides of the debate perpetuate a stalemate that fails to produce morally defensible answers to our growing data privacy concerns. Deliberating about data privacy from a consequentialist perspective is a dead end. -/- Chapter Three proposes an alternative to the harm-based approach, namely that privacy is an intrinsic value that deserves moral protection for its own sake. After a brief account of what I take values to be, and why we have a need to protect them, I introduce the foundational value of respect for persons, and lay out my main argument in two steps. The conceptual component of my argument returns to the definition of data privacy I had temporarily settled on in Chapter One, but now with the added consideration of the particular context, and particular circumstances and attitudes, within which information is exchanged. This addition is crucial, as it reveals the fundamental value that is at stake in our data privacy concerns, namely the inherent value of each and every person, which we protect by upholding an ethical principle commonly known as the principle of respect for persons. It is for this reason that the violation of privacy cannot (only) be expressed in terms of harm. I further argue that the principle of respect for persons is consistent with, and in fact unthinkable without, some degree of privacy. -/- I reply to potential challenges to a value-based approach to data privacy by showing that (i) values and value trade-offs are fundamentally different from consequential benefits and cost-benefit analyses; (ii) the suspension of one value in favour of another is not inherently contradictory; what matters is morally defensible deliberation about values and valid individual consent; (iii) data privacy concerns cannot be reduced to other moral concerns and therefore deserve a specific, distinct protection. -/- Finally, because this is a thesis in applied ethics, I attempt an answer to the question as to how we ought to apply a value-based approach to practical data privacy concerns. I argue that a revised, three-pronged version of John Rawls’ reflective equilibrium, founded on the non-negotiable principle of respect for persons, is the best possible procedure to deliberate data privacy concerns in relation to other moral values. (shrink)

Contrary to economics or history, for example, there does not exist an organized field dedicated to the philosophy of political science. Given that the philosophical issues raised by political science research are just as pressing and vibrant as those raised in these more organized fields, fostering a field that labels itself Philosophy of Political Science (PoPS) is important. PoPS is advanced here as a fruitful meeting place where both philosophers and practicing political scientists contribute and discuss—with philosophical discussions that are (...) close to and informed by actual developments in political science, making philosophy of science continuous with the sciences in line with contemporary naturalist philosophy of science. The topics scrutinized in the different chapters of the Handbook will figure prominently in PoPS, as we lay out in this chapter. (shrink)

Is epistocracy epistemically superior to democracy? In this paper, I scrutinize some of the arguments for and against the epistemic superiority of epistocracy. Using empirical results from the literature on the epistemic benefits of diversity as well as the epistemic contributions of citizen science, I strengthen the case against epistocracy and for democracy. Disenfranchising, or otherwise discouraging anyone to participate in political life, on the basis of them not possessing a certain body of (social scientific) knowledge, is untenable also from (...) an epistemic point of view. Rather than focussing on individual competence, we should pay attention to the social constellation through which we produce knowledge to make sure we decrease epistemic loss (by ensuring diversity and inclusion) and increase epistemic productivity (by fostering a multiplicity of perspectives interacting fruitfully). Achieving those epistemic benefits requires a more democratic approach that differs significantly from epistocracy. (shrink)

Technical artifacts have the capacity to fulfill their function in virtue of their physicochemical make-up. An explanation that purports to explicate this relation between artifact function and structure can be called a technological explanation. It might be argued, and Peter Kroes has in fact done so, that there issomething peculiar about technological explanations in that they are intrinsically normative in some sense. Since the notion of artifact function is a normative one an explanation of an artifact’s function must inherit this (...) normativity.In this paper I will resist this conclusion by outlining and defending a ‘buck-passing account’ of the normativity of technological explanations. I will first argue that it is important to distinguish properly between a theory of function ascriptions and an explanation of how a function is realized. The task of the former is to spell out the conditions under which one is justified in ascribing a function to an artifact; the latter should show how the physicochemical make-up of an artifact enables it to fulfill its function. Second, I wish to maintain that a good theory of function ascriptions should account for the normativity of these ascriptions. Provided such a function theory can be formulated — as I think it can — a technological explanation may pass the normativity buck to it. Third, to flesh out these abstract claims, I show how a particular function theory — to wit, the ICE theory by Pieter Vermaas and Wybo Houkes — can be dovetailed smoothly with my own thoughts on technological explanation. (shrink)

Starting from the plurality of explanatory strategies in the actual practice of socialscientists, I introduce a framework for explanatory pluralism – a normative endorsement of the plurality of forms and levels of explanation used by social scientists. Equipped with thisframework, central issues in the individualism/holism debate are revisited, namely emergence,reduction and the idea of microfoundations. Discussing these issues, we notice that in recentcontributions the focus has been shifting towards relationism, pluralism and interaction, awayfrom dichotomous individualism/holism thinking and a winner-takes-all approach. (...) Then, thechallenge of the debate is no longer to develop the ultimate individualistic approach ordefending the holist approach, but rather how to be combine individualism and holism; howcan they co-exist, interact, be integrated or develop some division of labour, while making thebest out of the strengths and limitations of the respective explanatory strategies of holists andindividualists? Thus, the debate shifts to how exactly pluralism should be understood as thenext leading question, going beyond the current individualism/holism debate. The paper endswith a discussion and evaluation of different understandings of explanatory pluralismdefended in the literature. (shrink)

Artificial Intelligence (AI) is increasingly adopted in society, creating numerous opportunities but at the same time posing ethical challenges. Many of these are familiar, such as issues of fairness, responsibility and privacy, but are presented in a new and challenging guise due to our limited ability to steer and predict the outputs of AI systems. This chapter first introduces these ethical challenges, stressing that overviews of values are a good starting point but frequently fail to suffice due to the context (...) sensitivity of ethical challenges. Frequently, additional (ethical) values emerge for specific applications, as e.g. challenges with fraud detection are very different from those around language technologies. Second, methods to tackle these challenges are discussed. Main ethical theories (virtue ethics, consequentialism, and deontology) are shown to provide a starting point, but often lack the details needed for actionable AI Ethics. Instead, mid-level philosophical theories coupled to design-approaches such as Design for Values, together with interdisciplinary working methods, offer the best way forwards. The chapter aims to show how these approaches can lead to an ethics of AI that is actionable and that can be proactively integrated in the design of AI systems. (shrink)

The costs of the COVID-19 pandemic are yet to be calculated, but they include the loss of millions of lives and the destruction of countless livelihoods. What is certain is that the SARS-CoV-2 virus has changed the way we live for the foreseeable future. It has forced many to live in ways they would have previously thought impossible. As well as challenging scientists and medical professionals to address urgent value conflicts in the short term, COVID-19 has raised slower-burning value questions (...) for corporations, public institutions, governments, and policymakers. In simple terms, the pandemic has brought what we care about into sharp relief, both collectively and individually. Whether this revaluation of our values will last beyond the current pandemic is unknown. Once COVID-19 has been tamed, will the desire to return to our previous lives be irresistible? Or will living under pandemic conditions have taught us something that will be incorporated into how we design our future lives and technologies? These are hard questions for the ethics of technology, which this volume aims to explore and address. (shrink)

In this panel, we explore the future of value sensitive design (VSD). The stakes are high. Many in public and private sectors and in civil society are gradually realizing that taking our values seriously implies that we have to ensure that values effectively inform the design of technology which, in turn, shapes people’s lives. Value sensitive design offers a highly developed set of theory, tools, and methods to systematically do so.

This paper is a rejoinder to Alan Irwin's constructive response "Agreeing to Differ?" to our (2017) paper. We zoom in on the three main issues Irwin raises, namely (a) How to understand consensus? (b) Why are so many public participation activities consensus-driven? (c) Should we not value the art of closure, of finding ways to make agreements, particularly in view of the dire state of world politics today? We use this opportunity to highlight and further develop some of our ideas.

Considering public moral attitudes is a hallmark of the anticipatory governance of emerging biotechnologies, such as heritable human genome editing. However, such anticipatory governance often overlooks that future morality is open to change and that future generations may perform different moral assessments on the very biotechnologies we are trying to govern in the present. In this article, we identify an ’anticipatory gap’ that has not been sufficiently addressed in the discussion on the public governance of heritable genome editing, namely, uncertainty (...) about the moral visions of future generations about the emerging applications that we are currently attempting to govern now. This paper motivates the relevance of this anticipatory gap, identifying the challenges it generates and offering various recommendations so that moral uncertainty does not lead to governance paralysis with regard to human germline genome editing. (shrink)

This Open Access book shows how value sensitive design (VSD), responsible innovation, and comprehensive engineering can guide the rapid development of technological responses to the COVID-19 crisis. Responding to the ethical challenges of data-driven technologies and other tools requires thinking about values in the context of a pandemic as well as in a post-COVID world. Instilling values must be prioritized from the beginning, not only in the emergency response to the pandemic, but in how to proceed with new societal precedents (...) materializing, new norms of health surveillance, and new public health requirements. -/- The contributors with expertise in VSD bridge the gap between ethical acceptability and social acceptance. By addressing ethical acceptability and societal acceptance together, VSD guides COVID-technologies in a way that strengthens their ability to fight the virus, and outlines pathways for the resolution of moral dilemmas. This volume provides diachronic reflections on the crisis response to address long-term moral consequences in light of the post-pandemic future. Both contact-tracing apps and immunity passports must work in a multi-system environment, and will be required to succeed alongside institutions, incentive structures, regulatory bodies, and current legislation. This text appeals to students, researchers and importantly, professionals in the field. (shrink)

This paper presents the first bibliometric mapping analysis of the field of computer and information ethics (C&IE). It provides a map of the relations between 400 key terms in the field. This term map can be used to get an overview of concepts and topics in the field and to identify relations between information and communication technology concepts on the one hand and ethical concepts on the other hand. To produce the term map, a data set of over thousand articles (...) published in leading journals and conference proceedings in the C&IE field was constructed. With the help of various computer algorithms, key terms were identified in the titles and abstracts of the articles and co-occurrence frequencies of these key terms were calculated. Based on the co-occurrence frequencies, the term map was constructed. This was done using a computer program called VOSviewer. The term map provides a visual representation of the C&IE field and, more specifically, of the organization of the field around three main concepts, namely privacy, ethics, and the Internet. (shrink)

The EDPS Ethics Advisory Group (EAG) has carried out its work against the backdrop of two significant social-political moments: a growing interest in ethical issues, both in the public and in the private spheres and the imminent entry into force of the General Data Protection Regulation (GDPR) in May 2018. For some, this may nourish a perception that the work of the EAG represents a challenge to data protection professionals, particularly to lawyers in the field, as well as to companies (...) struggling to adapt their processes and routines to the requirements of the GDPR. What is the purpose of a report on digital ethics, if the GDPR already provides all regulatory requirements to protect European citizens with regard to the processing of their personal data? Does the existence of this EAG mean that a new normative ethics of data protection will be expected to fill regulatory gaps in data protection law with more flexible, and thus less easily enforceable ethical rules? Does the work of the EAG signal a weakening of the foundation of legal doctrine, such as the rule of law, the theory of justice, or the fundamental values supporting human rights, and a strengthening of a more cultural approach to data protection? Not at all. The reflections of the EAG contained in this report are not intended as the continuation of policy by other means. It neither supersedes nor supplements the law or the work of legal practitioners. Its aims and means are different. On the one hand, the report seeks to map and analyse current and future paradigm shifts which are characterised by a general shift from analogue experience of human life to a digital one. On the other hand, and in light of this shift, it seeks to re-evaluate our understanding of the fundamental values most crucial to the well-being of people, those taken for granted in a data-driven society and those most at risk. The objective of this report is thus not to generate definitive answers, nor to articulate new norms for present and future digital societies but to identify and describe the most crucial questions for the urgent conversation to come. This requires a conversation between legislators and data protection experts, but also society at large - because the issues identified in this report concern us all, not only as citizens but also as individuals. They concern us in our daily lives, whether at home or at work and there isn’t a place we could travel to where they would cease to concern us as members of the human species. (shrink)

Recently the role of ideology and hegemony has received increased attention to explain varying dynamics of diffusion and autocratic cooperation. As a result, patterns of interaction in clusters from regions without hegemony or ideology have been overlooked because their autocracy-toautocracy transitions are no threat to the global status of democracy, even when active regime promotion is very common. This article will apply insights from economic cluster theory to political regimes and introduce a typology to differentiate among clusters. Regime Cluster Theory (...) is the first framework that presents three ideal-types of ideological, hegemonic and biotopical regime clusters. With a new concept of ‘biotopical clusters’ the paper explains the dynamics of clusters in often omitted regions, like in Sub Saharan Africa, Latin America during the Cold War, or Central Asia during the 1990s. RCT offers a dynamic approach to recognize and assess patterns of forcible regime promotion per cluster as well as distinguish between their different diffusion patterns (coercive, voluntary, bounded learning, contagion) in four arenas: institutions, ideas, policy and administrative practices. RCT advances the comparative study of regime promotion and diffusion in various regions of the world and hopes to shed new light on related theories of alliance formation, regional institutionalization, and (conflict) spill-over effects. (shrink)

Ethical issues of information and communication technologies (ICTs) are important because they can have significant effects on human liberty, happiness, their ability to lead a good life. They are also of functional interest because they can determine whether technologies are used and whether their positive potential can unfold. For these reasons policy makers are interested in finding out what these issues are and how they can be addressed. The best way of creating ICT policy that is sensitive to ethical issues (...) would be to be proactive and address such issues at early stages of the technology life cycle. The present paper uses this position as a starting point and discusses how knowledge of ethical aspects of emerging ICTs can be gained. It develops a methodology that goes beyond established futures methodologies to cater for the difficult nature of ethical issues. The paper goes on to outline some of the preliminary findings of a European research project that has applied this method. (shrink)

In this article, we investigate how the concept of Care Biography and related concepts are understood and operationalised and describe how it can be applied to advancing our understanding and practice of holistic and person‐centred care. Walker and Avant's eight‐step concept analysis method was conducted involving multiple database searches, with potential or actual applications of Care Biography identified based on multiple discussions among all authors. Our findings demonstrate Care Biography to be a novel overarching concept derived from the conjunction of (...) multiple other concepts and applicable across multiple care settings. Concepts related to Care Biography exist but were more narrowly defined and mainly applied in intensive care, aged care, and palliative care settings. They are associated with the themes of Meaningfulness and Existential Coping, Empathy and Understanding, Promoting Positive Relationships, Social and Cultural Contexts, and Self‐Care, which we used to inform and refine our concept analysis of Care Biography. In Conclusion, the concept of Care Biography, can provide a deeper understanding of a person and their care needs, facilitate integrated and personalised care, empower people to be in control of their care throughout their life, and help promote ethical standards of care. (shrink)

Graham Priest has recently proposed a solution to the problem of the One and the Many which involves inconsistent objects and a non-transitive identity relation. We show that his solution entails either that the object everything is identical with the object nothing or that they are mutual parts; depending on whether Priest goes for an extensional or a non-extensional mereology.

India dropped its target of 500 GW of renewable energy capacity fossil fuel sources by 2030. Its responsibilities the United Nations Framework Convention Climate Change [UNFCCC],and reducing radiations by one billion tonnes by the end of the decade at the COP26 conference, held in Glasgow in November 2022. Researchers are continually searching for inexhaustible and reasonable energy sources. Solar energy is one of the greenest sources of energy and is also one of the cleanest. The most important factor in using (...) solar energy is the location of the solar power plant. The main objective of this study is to find the best location for a new solar power plant in a specific region called Bundelkhand region of Uttar Pradesh in India. Here we offer an extension of ELECTRE III method as two-phase Pythagorean neutrosophic elimination and choice translating reality PN-ELECTRE-III) method to adapt with fuzzy, ambiguous, unsure, and indeterminate criteria. The Pythagorean neutrosophic numbers [PNNs] used by the group decision support system of PN-ELECTRE III to measure performance of the alternatives. The options are entirely outclassed in the subsequent stage in view of the past stage's evaluations of them. By defining PNN we describe the technique of indifference threshold functions, preference treshold and veto threshold functions, which provide a more stable basis to drop outranking relations. By calculating the concordance credibility, discordance credibility and net credibility degrees of each alternative, the ranking module of the PN-ELECTRE III approach is made simpler. In order to confirm the applicability of the strategy suggested in this paper, the location selection problem for solar plants is finaly solved. (shrink)

In the Remark to the final paragraph of the Chapter on “existence” (Dasein) in the Logic of the Encyclopedia of the Philosophical Sciences in Basic Outline (1830) Hegel states that the “ideality of the finite is the chief proposition of philosophy” and that “every true philosophy is for that reason idealism” (Enz § 95A). In turn, at the end of the Chapter on “existence” in the Science of Logic (1832) Hegel claims, further, that “every philosophy is essentially idealism or at (...) least has idealism for its principle, and the question then is only how far this principle is carried out” (GW 21.142). Along this line, Hegel conceives of absolute idealism not only as the result of the history of philosophy, but also as the philosophical system that reveals the essence of the philosophical systems before idealism, that is to say, as the philosophy that reveals, by developing it and formulating it adequately, what the precedent philosophies, mostly unknowingly, tried to develop and formulate, namely a general theory about reality based on the principle of the unity of being and thought. According to Hegel, every particular philosophy throughout history exposed in a successive, partial and complementary way the process of identification of being and thought; inasmuch as the system of absolute idealism assumes the latently idealist theses present in former philosophies, it makes those theses explicit and exposes the process of the identification of being and thought as its own internal development. Thus, absolute idealism is for Hegel the philosophy that exposes and shows what philosophy is actually about. The purpose of this essay is to render explicit the metaphilosophical implications of Hegel´s conception of absolute idealism as the “true philosophy” (wahre Philosophie, wahrhafte Philosophie). (shrink)

La traducción al latín de la obra de Maimónides Moreh Nevukhim | Guía para Perplejos, ha sido la obra judía más influyente en los últimos milenios (Di Segni, 2019; Rubio, 2006; Wohlman, 1988, 1995; Kohler, 2017). Ésta marcó el comienzo de la escolástica, «hija del judaísmo nutrida por pensadores judíos, » según el historiador Heinrich Graetz (Geschichte der Juden, L. 6, Leipzig 1861, p. xii). Impresa por la primera imprenta mecánica de Gutenberg, su influencia en Occidente se extendió hasta el (...) Quinto Concilio de Letrán (1512-1517) « donde se instó a los eruditos a eliminar las dificultades que parecían dividir el conjunto de la teología y la filosofía (Leibniz, Teodicea, 11 ). » Durante siglos, la Guía revolucionó el currículo de estudios de la instrucción escolar al reintegrar en el ámbito de la fe las leyes del pensamiento (la cuarta de las cuales se convirtió en el principio de la razón suficiente de Leibniz). La colección completa de las notas que exponen las ideas de la Guía incluye todos los pasajes seleccionados y reescritos por Leibniz. Esta primera traducción bilingüe completa y anotada de los manuscritos originales en latín sirve como una puerta de entrada a la fe conforme a la Razón. -/- « El excelente libro del rabino Moisés Maimónides, Guía para perplejos, es más filosófico de lo que había imaginado y merece una lectura atenta. El autor, distinguido por su inteligencia filosófica, fue versado en matemáticas, en el arte de la medicina, y también en el conocimiento de las Sagradas Escrituras. » — GW LEIBNIZ, 1685. Antología de Leibniz de la Guía de Maimónides, Capítulo III. (shrink)

Romanzo filosofico sui generis, la cui struttura narrativa viene tessuta da racconti interconnessi, sempre pieni di intense passioni da mettere in discussione non solo i limiti tra fantasia e fatto, ma la nozione stessa di realtà. Suo denso tessuto psicologico è vividamente simbolico e tocca aspetti davvero profondi dell'esistenza umana. Il titolo è un riferimento alla "Civetta di Minerva" del filosofo tedesco GW Hegel, su cui lui afferma che solo quando le civiltà si avvicinano al loro decadimento finale, alla loro (...) agonia, può la filosofia dire qualcosa di sostanziale sulla loro storia, dal fatto che loro più profonde verità solo si lasciono catturare durante l'uscita da scena quando viene il loro "crepuscolo", cioè solo come tarda retrospettiva. (shrink)

The essay “Was ist der Mensch?” appeared for the first time in December 1944 in the German magazine with a hundred years of tradition edited by the publisher J. J. Weber Illustrierte Zeitung Leipzig [Illustrated Magazine Leipzig]. This special cultural edition, entitled Der europäische Mensch [The European Man], which was distributed exclusively abroad, was to be the last volume of the magazine after its final regular issue in September 1994 (No. 5041). Only in 1947, the text was republished, with the (...) same pagination, in a compilation made by J. J. Weber, Vom Wahren, Schönen, Guten. Aus dem Schatz europäischer Kunst und Kultur [On the True, the Beautiful, the Good. From the Treasury of European Art and Culture]. The publisher was expropriated in 1948, and three years later the company was finally removed from the German commercial registry. “Was ist der Mensch?” has never been released in any of Gadamer’s books or separately published in a journal; it also does not appear within the 10 volumes of his Gesammelte Werke [Collected Works]—the only exception is an Italian translation included in a volume devoted to Gadamer’s views on education and the notion of Bildung (cf. Gadamer 2012). The aim of this translation is to make accessible this Gadamer’s quest for the occidental interpretations of human self-consciousness, which has until now been almost unknown and in which, for the first time, Gadamer shows, from a theoretical standpoint, not only his early—although implicit—keen interest in Max Scheler’s anthropology (particularly Scheler’s considerations on the basic historical types of the occidental man’s self-perception in accordance with the basic and underlying concept of human history that still have powerful effectiveness in modern times), but also—at the historical threshold of the imminent ending of World War II—his own concern regarding possible philosophical answers to the question: “What is man?” Cf. especially Scheler 1926 (GW 9, 120–144); 1928 (GW 9, 7–71); 1929 (GW 9, 145–170). All commenting annotations to Gadamer’s text are authored by the editor and translator. (shrink)

Phenomenological reduction as a philosophical conversion (periagoge) -/- Während Husserl in den Ideen I die Reduktion als eine neue „Methode“ des Denkens, d. h. als eine „epistemologische“ Reduktion versteht, schlägt Scheler eine Reduktion als eine „Tèchne“ der Umbildung vor, durch die der Mensch seiner exzentrischen Stellung in der Welt Gestalt zu geben sucht. Mich interessiert an diesem Zitat vor allem der Gebrauch des griechischen Terminus „Tèchne“. Was Scheler damit bezeichnet, hat offensichtlich nichts mit dem zu tun, was wir heute unter (...) dem Begriff der Technik verstehen. Er spricht eben von einer Kunst „des inneren Handelns“. Meines Erachtens verweist Scheler durch diesen griechischen Begriff auf Platons Gedanken. Für diese These kann man sich bereits auf eine Stelle aus der mittleren Phase im Denken Schelers stützen, in der er nämlich die phänomenologische Reduktion als den moralischen Akt darstellt, dem der „platonische Aufschwung“ (Vom Wesen der Philosophie, GW V, 67) zugrunde liegt. Es ist nun geradezu dieser „platonische Aufschwung“, der im Nachlass ausdrücklich als eine „Tèchne“ (Nachlass, GW XI, 118) beschrieben wird. Was heißt nun in diesem Kontext tèchne bei Platon? Schelers Gebrauch des griechischen Terminus tèchne für die Bezeichnung der phänomenologischen Reduktion erinnert sehr an die tèchne tês periagogês im Höhlengleichnis Platons, durch die die Gefangenen aus der Höhle hinausgehen können. Diese tèchne versteht Platon als einen Bildungsprozess des Menschen; er lernt dadurch, seinen Blick auf das Gute hin zu lenken, damit seine Seinsweise in der Welt zurechtgerückt werden könne. Es geht also um eine conversio oder Umkehrung der eigenen Positionalität in der Welt, die den Übergang vom Leben zum guten Leben zustande bringen kann. Diese tèchne ist grundlegend für das Verständnis der paideía bei Platon, die sich nicht mit einer bloßen Übertragung von Informationen begnügt, sondern vielmehr nach einer periagogé (Umkehrung) der ganzen Seele strebt. Es muss also – wie Sokrates sagt – eine besondere „Kunst der Umkehrung [tèchne tês periagogês]“ geben, die lehrt, auf welche Weise am leichtesten und wirksamsten die Seele umgewendet werden kann, und zwar unter Berücksichtigung dessen, dass sie bereits sehen kann, aber es alleine nicht schafft, das Gesicht zu wenden, „wohin es solle“ (Politeia, VII, 518 d). (shrink)

This paper documents a dispute involving the freedom of the press that captivated the attention of the Berlin intelligentsia in the 1780s. The dispute provides the socio-historical background for the section in Hegel’s Phenomenology of Spirit entitled “The Struggle of the Enlightenment with Superstition.” (GW, VI.B.II.488-522) The section can also be read as Hegel’s critique of Jacobi. The latter’s presence in the Phenomenology, although not pervasive, is at least conspicuous.