From the point of view of the history and philosophy of science, the relationship of Descartes' to Aristotle's concept of nature has not been grasped in an entirely satisfactory way. In this article, the two concepts will be subjected to a comparative analysis, beginning with the outstanding feature that both concepts of nature are characterized by a contradistinction to the non-natural: Aristotle separates nature and technology; Descartes opposes nature to thinking. My thesis is that these (...) meanings have found privileged application in specific contexts of experience: the field of application especially suitable for the Aristotelian concept is the experience of everyday life, while for the Cartesian concept it is subjective experience. Historically, the relationship between meaning and experience is of help in understanding the conditions in which the two concepts arose. The topical relevance of the concepts to modern society is a consequence of the continued existence of the favored contexts of experience. Roughly stated, we sometimes still perceive in an Aristotelian way and at other times think in a Cartesian way. (shrink)

The topic of this contribution is the tension between the everyday dichotomy of nature and technology and the nanotechnological understanding of the world. It is essential to nanotechnology that nature and technology not be categorically opposed as the manmade and the non-manmade, but rather regarded as parts of a structurally identical whole. After the introduction, I will address three points: In a brief first section I will formulate a few questions and a thesis about the nanotechnological (...) developments that can be expected to come. In the main section I will assess four aspects of everyday understanding of nature and technology that are used to legitimate nanotechnology. Finally I will discuss whether an everyday understanding of nature can be conceived as a critical authority with respect to the nanotechnology program. (shrink)

Two criteria are proposed for characterizing the diverse and not yet perspicuous relations between nanotechnology and nature. They assume a concept of nature as that which is not made by human action. One of the criteria endorses a distinction between natural and artificial objects in nanotechnology; the other allows for a discussion of the potential nanotechnological modification of nature. Insofar as current trends may be taken as indicative of future development, nanotechnology might increasingly use the model of (...) nature as a point of orientation, while many of its products will continue to be clearly distinguished from nature. (shrink)

Two criteria are proposed for characterizing the diverse and not yet perspicous relations between nanotechnology und nature. They assume a concept or nature as that which is not made by human action. One of the criteria endorses a distinction between natural and artificial objects in nanotechnology: the other allows for a discussion of the potential nanotechnological modification of nature. Insofar as current trends may be taken as indicative of future development, nanotechnology might increasingly use the model of (...) nature as a point of orientation, while many of its products will continue to be clearly distinguished from nature. (shrink)

Grasping the identity of hybrids, that is beings which cross the binarism of nature and technology (e.g. genetically-modified organisms (GMOs), syn-bio inventions, biomimetic projects), is problematic since it is still guided by self-evident dualistic categories, either as artefacts or as natural entities. To move beyond the limitations of such a one-sided understanding of hybrids, we suggest turning towards the categories of affordances and the juxtaposition of needs and patterns of proper use, as inspired by the Heideggerian version (...) of phenomenology. Drawing upon selected concepts by Heidegger, we argue that hybrids can be conceptualised as a regenerative design and use to serve the planet. We argue that the ideal type of non-exploitative account of hybrids consists of the adaptive approach to the environment, which does not, however, exclude the possibility of designing and constructing new beings. We also point out that hybrids undermine the divide of being destructive/regenerative which marks the boundaries of nature and technology. (shrink)

The purpose of this paper is to shed some light on the Philosophical relationship between humanities and technology. It will be explained that most disciplines in humanities are Janus-faced: they are part science/knowledge and part technology. The thesis of the paper is that the relationship between the technological aspect of humanities and other technologies is positive and synergetic, while the relationship between their scientific aspect and technologies is almost entirely critical and negative. The argument of the paper is (...) not that the scientific aspect of humanities has nothing positive to offer to the development of technologies, but rather to clarify the nature of this assistance. It is also hoped that the paper’s analysis could help to explain how the scientific aspect of humanities can partake in the process of rationalisation of the development of technology. (shrink)

Die Darstellung konzentriert sich auf den Naturbegriff in seinem Verhältnis zu Kultur, die folglich nur reduzierte Charakterisierung erfährt. Herausgearbeitet werden vor allem die Umfänge, Eigenschaften und Grenzen der auf Kultur bezogenen Naturbegriffe. Das Feld dieser Bedeutungen ist in einer Pluralität von sich teils überschneidenden, teils wechselseitig ergänzenden Naturbegriffen eingebettet. Weil erst vor diesem Hintergrund die Spezifität der Beziehung von Natur und Kultur sowie ihrer Natur - Kultur und ihr Anderes Bestimmungselemente deutlich wird, beginne ich mit einer Vorbemerkung zum (...) Naturdiskurs (1). Im Anschluss daran stelle ich fünf Varianten der Verhältnisbestimmung von Natur und Kultur vor. Bei den ersten beiden handelt es sich um die klassischen Entgegensetzungen von Natur zu Technik einerseits und zu Geschichte andererseits. Die Differenz von Natur und Technik geht auf Aristoteles zurück und hat sich bis heute vor allem Aktualität im lebensweltlichen Erfahrungsbereich bewahrt. (2). Den lebensweltlichen Nahbereich des direkt Wahrnehm- und Veränderbaren transzendiert die exemplarisch von Jean-Jacques Rousseau formulierte Gegenüberstellung von Natur und Geschichte. (3). Übergangsbereiche von Natur und Kultur sowie Bereiche, in denen sich zwischen beiden nicht mehr sinnvoll unterscheiden lässt, sind in den vergangenen zwei Jahrhunderten zunehmend zum Gegenstand wissenschaftlicher Arbeit geworden. Die Vielfalt der gegenwärtigen Forschungen in diesem Zusammenhang gestattet keine einheitliche Bestimmung des Natur-Kultur-Verhältnisses. Es lassen sich jedoch gemeinsame Strukturen bevorzugter Thematisierungsrichtungen ausmachen. Dazu gehört das Festhalten an den beiden, nicht dualistisch aufgefassten Begriffen als Bezeichnung von Gegenstandskomponenten. Hieran anknüpfend schlage ich vor, die Begriffe als polare Extreme eines Feldes von Mischungszuständen zu verstehen (4). Abschließend folgen die zwei Varianten, in deren Konsequenz es liegt, die Legitimität jeweils eines der beiden Begriffe zu bestreiten: Die naturalistische und die kulturalistische Variante. Sie rekurrieren jeweils beide auf einen historischen Prozess und sind als theoretisches Programm formuliert (5 und 6). (shrink)

The article presents some new developments in the development process that add more in-depth arguments to the SM3D theoretical system of knowledge production/technical-technological innovation processes. The name SM3D is an abbreviation of “Serendipity-Mindsponge-3D”. The theoretical framework is not a mechanical connection but reflects an organic connection, which has a familiar starting point: information.

This paper addresses the generally neglected topic of Vandana Shiva’s ontology. It is argued that there is a significant ontological component to Shiva’s ecofeminist philosophy and that this ontology underpins her ecological and feminist views. Shiva’s ontology provides a standpoint from which she can critique dichotomous ontologies of domination and oppression, and from which she can identify life-sustaining modes of existence. It is argued that this ontology is implicit in most of her works and is best grasped through the analysis (...) of her critique of Western scientific metaphysics. It is further argued that this implied ontology is a continuation of the Hindu-ecofeminist ontology of Prakriti explicitly set forth in Shiva’s Staying Alive (1989). Both forms of Shiva’s ontology, the explicit and the implicit, will be reconstructed and their points of continuity detailed. (shrink)

Eine weit verbreitete Auffassung über die wissenschaftlichen Naturverständnisse besagt, dass ihre historische Entwicklung von einer zunehmenden Abgrenzung gegenüber der Magie begleitet gewesen sei. Ursprünglich eng mit der Magie verbunden, hätten sich die wissenschaftlichen Naturverständnisse in einem langwierigen Prozess immer weiter von der Magie entfernt, bis sie ihre heutige amagische Gestalt erhalten hätten. Mein Beitrag diskutiert einige Argumente zur Stützung dieser, wie ich meine, plausiblen Auffassung. / A whitespread view of the natural sciences holds that their historical development was accompanied by (...) a constantly widening gap between them and magic. Originally closely bound up with magic, the sciences are supposed to have distanced itself from it in a long-drawn-out process, until they attained their present magic-free form. This essay discusses some arguments in support of this plausible view. (shrink)

The central thesis of this book is that we need to reform philosophy and join it to science to recreate a modern version of natural philosophy; we need to do this in the interests of rigour, intellectual honesty, and so that science may serve the best interests of humanity. Modern science began as natural philosophy. In the time of Newton, what we call science and philosophy today – the disparate endeavours – formed one mutually interacting, integrated endeavour of natural philosophy: (...) to improve our knowledge and understanding of the universe, and to improve our understanding of ourselves as a part of it. Profound discoveries were made, indeed one should say unprecedented discoveries. It was a time of quite astonishing intellectual excitement and achievement. And then natural philosophy died. It split into science on the one hand, and philosophy on the other. This happened during the 18th and 19th centuries, and the split is now built into our intellectual landscape. But the two fragments, science and philosophy, are defective shadows of the glorious unified endeavour of natural philosophy. Rigour, sheer intellectual good sense and decisive argument demand that we put the two together again, and rediscover the immense merits of the integrated enterprise of natural philosophy. This requires an intellectual revolution, with dramatic implications for how we understand our world, how we understand and do science, and how we understand and do philosophy. There are dramatic implications, too, for education. And it does not stop there. For, as I show in the final chapter, resurrected natural philosophy has dramatic, indeed revolutionary methodological implications for social science and the humanities, indeed for the whole academic enterprise. It means academic inquiry needs to be reorganized so that it comes to take, as its basic task, to seek and promote wisdom by rational means, wisdom being the capacity to realize what is of value in life, for oneself and others, thus including knowledge, technological know-how and understanding, but much else besides. The outcome is institutions of learning rationally designed and devoted to helping us tackle our immense global problems in increasingly cooperatively rational ways, thus helping us make progress towards a good world – or at least as good a world as possible. (shrink)

A comprehensive reading of Heidegger's work from the mid-1930s to the 1960s that seeks to develop an ecological thinking rooted in reflections on the Heraclitean 'hen', relationality, and the impossibility of totality. An elaboration of the structural homology between Heidegger's use of the terms 'Technik' and 'metaphysics' sets the stage for his later work or topology. The Spätwerk is presented as an irresolvable polarity between 'Technik' and 'Ereignis', between a totalizing movement and a movement of disruption. This serves (...) as the basis for reflections on human experience of and as the ecological. Nature as Limit serves as a contribution to both eco-philosophy and to philosophical methodology more broadly, with philological and hermeneutic excursions that engage the relationship between language and the ecological motifs being developed in the work. (shrink)

The concept developed in relation to Atman as infrasonic bio-mechanical oscillatorwill be used to delineate the physicochemical nature of thoughts and ideas. The insight available in the Upanishads, the Brahma Sutras, the Vishnu Sahasranaama and LalitaSahasranaama will be used to further and advance the understanding of mechanical, biochemical and electro-chemical nature of human thoughts and ideas. The conceptual clarity about these mental processes will be presented. A pictorial diagram of nature and forms of energy transformations involved in (...) thought processes and idea generations will be given. Implications and application of this insight to the disciplines of physiological psychology and mind-machine modeling will be hinted. (shrink)

Making decisions with an, often significant, element of risk seems to be an integral part of many of the projects of the diverse profession of engineering. Whether it be decisions about the design of products, manufacturing processes, public works, or developing technological solutions to environmental, social and global problems, risk taking seems inherent to the profession. Despite this, little attention has been paid to the topic and specifically to how our understanding of engineering as a distinctive profession might affect how (...) we should make decisions under risk. This paper seeks to remedy this, firstly by offering a nuanced account of risk and then by considering how specific claims about our understanding of engineering as a social profession, with corresponding social values and obligations, should inform how we make decisions about risk in this context. (shrink)

This paper recommends that chemistry educators shift to a different ‘idea of nature’, an alternative ‘worldview.’ Much of contemporary science and technology deals in one way or another with dynamic coherences that display novel and important properties. The notion of how the world works that such studies and practices generate (and require) is quite different from the earlier concepts that are now integrated into science education. Eventual success in meeting contemporary technological and social challenges requires general diffusion of (...) an overall outlook that focuses on creative generation of novel and useful coherences, replacing a worldview that concentrates on analysis of pre-existing items to minimum constituents. Such a shift in emphasis would amount to general adoption of a new basic model of how nature functions. Chemistry educators can and should provide leadership for this urgently-needed development. (shrink)

The theory of evolution of complex and comprising of human systems and algorithm for its constructing are the synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern (transdisciplinary) science. «Trans-disciplinary» in the context is interpreted as a completely new epistemological situation, which is fraught with the initiation of a civilizational crisis. Philosophy and ideology of technogenic civilization is based on the possibility of unambiguous demarcation of public value and descriptive scientific discourses (1), and the object and (...) subject of the cognitive process (2). Both of these attributes are no longer valid. For mass, everyday consciousness and institutional philosophical tradition it is intuitively obvious that having the ability to control the evolutionary process, Homo sapiens came close to the borders of their own biological and cultural identity. The spontaneous coevolutionary process of interaction between the «subject» (rational living organisms) and the «object» (material world), is the teleological trend of the movement towards the complete rationalization of the World as It Is, its merger with the World of Due. The stratification of the global evolutionary process into selective and semantic (teleological) coevolutionary and therefore ontologically inseparable components follows. With the entry of anthropogenic civilization into the stage of the information society, firsty, the post-academic phase of the historical evolution of scientific rationality began, the attributes of which are the specific methodology of scientific knowledge, scientific ethos and ontology. Bioethics as a phenomenon of intellectual culture represents a natural philosophical core of modern post- academic (human-dimensional) science, in which the ethical neutrality of scientific theory principle is inapplicable, and elements of public-axiological and scientific-descriptive discourses are integrated into a single logic construction. As result, hermeneutics precedes epistemology not only methodologically, but also meaningfully, and natural philosophy is regaining the status of the backbone of the theory of evolution – in an explicit form. (shrink)

MARGARET LYNN SCHABAS (Toronto, 1954) is professor of philosophy at the University of British Columbia in Vancouver and served as the head of the Philosophy Department from 2004-2009. She has held professoriate positions at the University of Wisconsin-Madison and at York University, and has also taught as a visiting professor at Michigan State University, University of Colorado-Boulder, Harvard, CalTech, the Sorbonne, and the École Normale de Cachan. As the recipient of several fellowships, she has enjoyed visiting terms at Stanford, Duke, (...) MIT, Cambridge, the LSE, and the MPI-Berlin. In addition to her doctorate in the history and philosophy of science and technology (Toronto 1983), she holds a bachelor of science in music (oboe) and the philosophy of science (Indiana 1976), a master’s degree in the history and philosophy of science (Indiana 1977), and a master’s degree in economics (Michigan1985). -/- She has published four books and over forty articles or book chapters in science studies. Some of the journals in which her articles can be found are Isis, Monist, History of Political Economy, Public Affairs Quarterly, Daedaelus, Journal of Economic Perspectives, and Studies in the History and Philosophy of Science. Her first book, A world ruled by number (1990) examines the emergence of mathematical economics in the second half of the nineteenth century. Her second book, The natural origins of economics (2005), traces the transformation of economics from a natural to a social science. She also has two co-edited collections, Oeconomies in the age of Newton (2003), with Neil De Marchi, and David Hume’s political economy (2008), with Carl Wennerlind. She is currently writing a monograph on Hume’s economics, as well as articles on the history and philosophy of bioeconomics. She is currently president of the History of Economics Society. -/- EJPE interviewed Margaret Schabas at the University of British Columbia in March 2013. In this interview, she recounts her earliest foray into the history and philosophy of economics, the conceptual trade between economics and natural science, and her most recent undertaking: the history and philosophy of bioeconomics. (shrink)

The relation between Martin Heidegger and radical environmentalism has been subject of discussion for several years now. On the one hand, Heidegger is portrayed as a forerunner of the deep ecology movement, providing an alternative for the technological age we live in. On the other, commentators contend that the basic thrust of Heidegger’s thought cannot be found in such an ecological ethos. In this article, this debate is revisited in order to answer the question whether it is possible to conceive (...) human dwelling on earth in a way which is consistent with the technological world we live in and heralds another beginning at the same time. Our point of departure in this article is not the work of Heidegger but the affordance theory of James Gibson, which will prove to be highly compatible with the radical environmentalist concept of nature as well as Heidegger’s concept of the challenging of nature. (shrink)

We argue that the fragility of contemporary marriages—and the corresponding high rates of divorce—can be explained (in large part) by a three-part mismatch: between our relationship values, our evolved psychobiological natures, and our modern social, physical, and technological environment. “Love drugs” could help address this mismatch by boosting our psychobiologies while keeping our values and our environment intact. While individual couples should be free to use pharmacological interventions to sustain and improve their romantic connection, we suggest that they may have (...) an obligation to do so as well, in certain cases. Specifically, we argue that couples with offspring may have a special responsibility to enhance their relationships for the sake of their children. We outline an evolutionarily informed research program for identifying promising biomedical enhancements of love and commitment. (shrink)

This paper proposes that existing computational modeling research programs may be combined into platforms for the information of public policy. The main idea is that computational models at select levels of organization may be integrated in natural terms describing biological cognition, thereby normalizing a platform for predictive simulations able to account for both human and environmental costs associated with different action plans and institutional arrangements over short and long time spans while minimizing computational requirements. Building from established research programs, the (...) proposal aims to take advantage of current momentum in the direction of the integration of the cognitive with social and natural sciences, reduce start-up costs and increase speed of development. These are all important upshots given rising unease over the potential for AI and related technologies to shape the world going forward. (shrink)

I intend to discuss the relation of Marcuse's theory of technology to its grounding in the possibilities he believed lay inherent, but as yet untapped in nature. Marcuse was an early critic of what he considered to be the exploitative, predatory approach to nature brought about through the direction of technology, industry and science under consumer capitalism, however his alternative; a "new science" and "new technology" which would treat nature as an "ally" in the (...) general struggle for liberation and emancipation was not without its problems. (shrink)

Fundamental aspects of modern life owe their existence to the achievements of scientific reason. In other words, science is an integral element of the modern world and simultaneously the epitome of the rational nature of a technical culture that makes up the essence of the modern world. Without science, the modern world would lose its very nature and modern society its future. Right from the start, physics forms the core of European scientific development. It is the original paradigm (...) of science, the foundation of technology and a constitutive part of a rational culture. It will remain a model methodological discipline in the future and its strengths will be used fruitfully in interdisciplinary and transdisciplinary collaboration. (shrink)

Defining Ecosophy (ecological wisdom) like a contemporary philosophy of survival, security and a sustainable Human Development, terrestrial nature and society, the author of this article approaches the correlation between it and the digital version of security in the context of new technologies. Human survival is in connection with the protection, optimal functioning of the natural environment and the development of human society. Human evolution, physical and psychological (the issues of Anthropoecology, a medical-biological science, deals with them), depends on the (...) natural and social environment, on the development of new techniques and technologies. New technologies (nano-, bio-, info-, socio-technologies) can ensure the security and the increasing development of the human being, but they can threaten it too. The author does not deny behaviours, the possibility that human intellect could be non-biological. Moreover, the author believes if it comes to it, that we will not be able to speak about the human species. New technologies like the traditional and less new, are intended to help in solving various problems related to health, society interactions with nature, human society and diverse cultures, societies and states. The philosophy of security and the digital one, like the components of Ecosophy, along with philosophical aspects of Anthropoecology, General Ecology and Social Ecology, needs like any other science or philosophy to elaborate systems of concepts, principles and laws. (shrink)

This chapter proposes that encountering the Other through the face can be conditioned by social and built technologies. In “The Name of a Dog, or Natural Rights,” Emmanuel Levinas relates his experience as a prisoner of war, held in a forced-labor camp in Nazi Germany. He contrasts being denied his humanity by other humans, “called free” (DF, 152), while being recognized as human—indeed as a friend—by a dog the prisoners named Bobby. The episode suggests that though the concept of the (...) face applies to humans, the face is not enough for facing, at least not in the setting of the camp. By contrast, the prisoners seem able to face and be faced by Bobby, even if Levinas remains inconclusive about whether the face applies to animals elsewhere. It follows that the face is operating less like a property, and more like a capacity, a mode as Levinas calls it. But what conditions encountering an Other in this mode? If the face is neither sufficient for facing, nor prior to it, then what conditions facing (or effacing)? I propose that social structures, techniques, architectures, professional roles, and so on matter in coming to face (or efface) the Other. I conclude this from analyzing human-animal encounters in a scientific space of exception: the animal lab. Building on empirical accounts of animal research, I propose that animal research is populated by what I call “technologies of effacement.” These include: (1) built architectures; (2) entering and exit procedures; (3) protective garments and equipment; (4) identification and labeling techniques; and (5) experimental protocols. These technologies serve other manifest ends, but they operate to condition encounters between humans and animals in the lab: they help block the face of humans and animals. (shrink)

When you type the word “serendipity” in a word-processor application such as Microsoft Word, the autocorrection engine suggests you choose other words like “luck” or “fate”. This correcting act turns out to be incorrect. However, it points to the reality that serendipity is not a familiar English word and can be misunderstood easily. Serendipity is a very much scientific concept as it has been found useful in numerous scientific discoveries, pharmaceutical innovations, and numerous humankind’s technical and technological advances. Therefore, there (...) have been many books written around the concept. So why do we need this additional book? This is not just another book about serendipity. It has evolved from the Editor’s question lingering for a decade after finishing his widely cited article (coauthored with Prof. Nancy K. Napier of Boise State University, ID, USA) “Serendipity as a strategic advantage?” in T. Wilkinson’s edited volume Strategic Management in the 21st Century, published by Praeger. The Editor and contributing authors have tried to achieve the following in this title. Demystifying the Serendipity Myth The phenomenon of serendipity has always been thought of as a “miracle”. It is the mystery of human innovation and one of the ultimate secrets of our society. But serendipity is not just a lucky coincidence nor any hidden conspiracy. This book explores the science of the information process behind this seemingly miraculous phenomenon. It connects human society with nature, going back to the root of our existence and looking at the flame of survival to discover the harmony in making creativity. Presenting the nuts and bolts of being an adventurer of science The authors present their conceptual investigations into serendipity’s nature and its mechanism by examining interesting real events and stories. The content is thought-provoking, and readers are led to question and explore their own life stories and problems along the journey of reading this book. Catching an elusive high-value target requires great strategies and efforts. But there are no dark secrets here because this is the “way of nature” – how we humans have always strived for innovation without realizing the blueprints behind such processes. Unlike other books on serendipity, this book will show you that a powerful “secret” is closer than you think. Delivering practical uses for different audiences By understanding the conditionality and survival drivers of serendipity, individuals or organizations can make better decisions on creating the right environment to facilitate the encounter and attainment of this valuable phenomenon. For scientists: With clear explanations of the information processes underlying serendipity, flexible theoretical frameworks of mindsponge and the 3D principle of creativity, researchers are provided with the tools they need to dig deeper into their own fields of study and find practical applications, be it psychology, economics, sociology, or anything that involves innovation (which is, in fact, every scientific discipline). For curious casual readers: Everybody needs innovation to make breakthroughs or spice up one’s life. If you think great ideas come to people randomly from an unknown fairy place, this book will convince you otherwise without taking away that awe and wonder. But above all, you will know how to become more creative, scientifically and straightforwardly, with no snake oil and no weird tricks. For ambitious business people: The flame that brought about great successes throughout human history is within you. But you can only use it if you understand it. While others wait for serendipity to come, you will be able to actively hunt for those precious moments. As it has always been: the best hunters triumph, not the passive wanderers. And in this age of information chaos, finding the golden fruits is not easy. Those from information technology know this problem well, and this book is the treasure map that they have been seeking to navigate that stormy ocean looking for jewels. Like a kingfisher tracking its prey through the water, waiting to gracefully strike, with serendipity, a person seizes the prize of creativity amid the chaos of life. ¤ ¤ ¤ Official introduction: The book explores the nature, underlying causes, and the information processing mechanism of serendipity. It proposes that natural or social survival demands drive serendipity, and serendipity is conditional on the environment and the mindset, on both individual and collective levels. From Darwin's evolution theory to Sun Tzu's war tactics, major innovations throughout human history are unified by this key concept. In the rapidly changing world, information is abundant but rather chaotic. The adaptive power of serendipity allows people to notice treasures within this wild sea, but only for those who understand how it works. To increase the probability of encountering and attaining serendipity, one should employ the mindsponge mechanism and the 3D process of creativity, for without these frameworks, serendipity is truly an elusive target. The book also discusses methods to build environments and cultures rich in navigational and useful information to maximize the chance of finding and capitalizing on serendipity. As a skill, serendipity has a resemblance to how kingfishers observe and hunt their prey. (shrink)

While Autonomous Weapons Systems have obvious military advantages, there are prima facie moral objections to using them. By way of general reply to these objections, I point out similarities between the structure of law and morality on the one hand and of automata on the other. I argue that these, plus the fact that automata can be designed to lack the biases and other failings of humans, require us to automate the formulation, administration, and enforcement of law as much as (...) possible, including the elements of law and morality that are operated by combatants in war. I suggest that, ethically speaking, deploying a legally competent robot in some legally regulated realm is not much different from deploying a more or less well-armed, vulnerable, obedient, or morally discerning soldier or general into battle, a police officer onto patrol, or a lawyer or judge into a trial. All feature automaticity in the sense of deputation to an agent we do not then directly control. Such relations are well understood and well-regulated in morality and law; so there is not much challenging philosophically in having robots be some of these agents — excepting the implications of the limits of robot technology at a given time for responsible deputation. I then consider this proposal in light of the differences between two conceptions of law. These are distinguished by whether each conception sees law as unambiguous rules inherently uncontroversial in each application; and I consider the prospects for robotizing law on each. Likewise for the prospects of robotizing moral theorizing and moral decision-making. Finally I identify certain elements of law and morality, noted by the philosopher Immanuel Kant, which robots can participate in only upon being able to set ends and emotionally invest in their attainment. One conclusion is that while affectless autonomous devices might be fit to rule us, they would not be fit to vote with us. For voting is a process for summing felt preferences, and affectless devices would have none to weigh into the sum. Since they don't care which outcomes obtain, they don't get to vote on which ones to bring about. (shrink)

This paper explores the relationship between technological and human intelligence through ‘The New Natural’, a term which at once accepts the nature of technological intelligence as real instead of forever ‘artificial’. It supports an evolutionary, reciprocal relationship between humans and technology that culminates in technological singularity and rejects the primacy of human perception known to popular human access theories, before seriously considering the ‘decentered’ implications of posthuman access. In conversation with western-centric sci-fi film of the late twentieth century, (...) then, this philosophical study explores how the concept of a technology-only intelligence entity can: (1) help us dispose of the core problems often associated with human-only access, (2) neutral-ize our fears of human annihilation at the hands of technological intelligence, and (3) establish strong grounds for why we may have to push back against early conceptions of nature’s opposition to technology, if only so we may resist falling into the great, and most human-centered traps known to the Anthropocene. (shrink)

Ecofeminist philosophy is a development of feminist philosophy that addresses the intersection of sexism and environmental issues. Coined by Francoise d’Eaubonne, the term “ecofeminism” refers to a diverse collection of feminist thought that shares the conviction that the present environmental crisis is due not solely to the anthropomorphic nature of dominant conceptualisations of human-nature relations, with their emphasis on notion of mastery and control, but also to their androcentric nature. Technology features frequently in ecofeminist writings, in (...) analyses of technocracy (Birkeland 1993), Nuclear Power (Caputi 1993), reproductive technologies (Diamond 1990), or the production of computer interfaces (Romberger 2011), to give but a few examples. Despite being a recurrent theme, technology itself as a phenomenon is rarely directly considered. For many ecofeminists technology seems to operate as an umbrella term for a collection of artefacts whose positive or negative characteristics are ultimately contingent upon the manner in which they are employed. The individual technologies appear as value neutral. There are of course exceptions to this piecemeal approach to technological artefacts, and in this chapter I shall focus upon two ecofeminist philosophers whose consideration of technology moves from the individual instance towards a more general account of the nature of technology. The first, Karen Warren, gives technology a central place in her philosophical analysis. However, I shall suggest, her commitment to an instrumental understanding of technology renders her approach problematic. I will then consider the work of Vandana Shiva. Standard analyses of Shiva’s work tend to overlook the philosophical dimensions of her thought, in particular the continuous emphasis on science and technology. I argue that Shiva puts forward a sophisticated technological determinist philosophy of that emphasises the role of political and patriarchal interests in technological development and subsequent social and environmental interventions. (shrink)

Human culture seeks to transcend and replace the uncertainties of nature with a controllable human world. The quest for the Ideal has led to the creation of artificial environments, both material and intellectual—a second nature. New technologies express ancient dreams of immortality, freedom from embodiment and pain, and unlimited control of matter in man-made environments. But nature is not an artifact and may never be fully understood or controlled. While post-humanism may be delusional, its dreams could defeat (...) the reasoned use of technology to improve human life. Globalist economics is the latest expression of the mechanist metaphor. The basal gender imbalance of modern social values must be rectified to guide society sanely into the future. (shrink)

I discuss three tiers of technological innovation: mild innovation, or the acceleration by technology of a human activity aimed at a good; moderate innovation, or the obviation by technology of an activity aimed at a good; and radical innovation, or the altering by technology of the human condition so as to change what counts as a good. I argue that it is impossible to morally assess proposed innovations within any of these three tiers unless we rehabilitate a (...) natural-law ethical framework. And I offer some moral starting points within such a framework, in connection with innovations of each of the three types. (shrink)

Though past commentators have attacked cities as corrupt, dirty places, it is almost too obvious to need stating that a sustainable future depends on them. This is because most people live in cities and because the streamlined use of urban space brings a wide range of efficiencies. Simultaneously, urban living and associated technologies may impact psychology such that people see humans and their cities as outside of nature, which has been shown to reduce concern for the wellbeing of the (...) planet. Exploring these points in the context of the COVID-19 pandemic, we speculate on psychologically fueled environmental consequences of remote technologies. One possibility is that they may diminish contact with what we colloquially call “nature,” thereby reducing concern for it. Another possibility is that remote technologies may promote personalized work rhythms, allowing people more time in the outdoors, amplifying concern for the environment. Recognizing that vulnerable segments of the population are currently excluded from this second option, we optimistically sketch scenarios in which technologies may—somewhat ironically—help humankind escape technological entrapment, freeing people from a variety of backgrounds to reconnect in caring ways with nature. (shrink)

In the first part of this paper, I try to clear the ground from frequent misconceptions about the relationship between fact and value by examining some uses of the adjective “natural” in ethical controversies. Such uses bear evidence to our “natural” tendency to regard nature (considered in a descriptive sense, as the complex of physical and biological regularities) as the source of ethical norms. I then try to account for the origin of this tendency by offering three related explanations, (...) the most important of which regards it as the outcome of an adaptation: if any behaviour that favours our equilibrium with the environment is potentially adaptive, nothing can be more effective for this goal than developing an attitude toward the natural world that regards it as a dispenser of sacred norms that must be invariably respected. By referring to the Aristotelian notion of human flourishing illustrated in the first part of the paper, in the second I discuss some ethical problems raised by mini-chips implantable under in our bodies. I conclude by defending the potential beneficial effects of such new technological instruments. (shrink)

In this paper, I would like to argue that brain-dead small children have a natural right not to be invaded by other people even if their organs can save the lives of other suffering patients. My basic idea is that growing human beings have the right to grow in the form of wholeness, and dying human beings also have the right to die in the form of wholeness; in other words, they have the right to be protected from outside invasion, (...) unless they have declared their wish to abandon that right beforehand. I call this the principle of wholeness. Natural rights, which were discussed by Hobbes and Locke in the 17th century, have to be extended to include the right to grow and die in the form of wholeness in the age of scientific civilization, where peripheral human lives are being threatened by aggressive biomedicine and other advanced technologies. (shrink)

The monograph is an English, expanded and revised version of the book Cheshko, V. T., Ivanitskaya, L.V., & Glazko, V.I. (2018). Anthropocene. Philosophy of Biotechnology. Moscow, Course. The manuscript was completed by me on November 15, 2019. It is a study devoted to the development of the concept of a stable evolutionary human strategy as a unique phenomenon of global evolution. The name “An Evolutionary Metaphysics (Cheshko, 2012; Glazko et al., 2016). With equal rights, this study could be entitled “Biotechnology (...) as a result and factor of the evolutionary processˮ. The choice in favor of used “The Evolutionary Metaphysics of Human Enhancement Technologiesˮ was made in accordance with the basic principle of modern post-academician and human-sized science, a classic example of which is biotechnology. The “Metaphysics of Evolution” and “Evolutionary Metaphysics” concepts are used in several ways in modern philosophical discourse. In any case, the values contain a logical or associative reference to the teleological nature of the evolutionary process (Hull, 1967, 1989; Apel, 1995; Faye, 2016; Dupre, 2017; Rose, 2018, etc). In our study, the “evolutionary metaphysics” serves to denote the thesis of the rationalization and technologization of global evolution and anthropogenesis, in particular. At the same time, the postulate of an open future remains relevant in relation to the results of the evolutionary process. The theory of evolution of complex, including the humans system and algorithm for its constructing are а synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern science. ln other words, natural philosophy is regaining the status bar element theoretical science in the era of technology-driven evolution. The co-evolutionary concept of 3-modal stable evolutionary strategy of Homo sapiens is developed. The concept based оn the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined bу descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot bе instrumental reduced to others ones. Resulting volume of both parameters define the vectors of blological, social, cultural and techno-rationalistic human evolution Ьу two gear mechanism genetic and cultural co-evolution and techno-humanitarian balance. The resultant each of them сап estimated Ьу the ratio of socio-psychological predispositions of humanization / dehumanization in mentality. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the blological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). It is seem necessary to make three clarifications. First, logical construct, “evolutionary metaphysics” contains an internal contradiction, because it unites two alternative explanatory models. “Metaphysics”, as a subject, implies deducibility of the process from the initial general abstract principle, and, consequently, the outcome of the development of the object is uniquely determined by the initial conditions. Predicate, “evolutionary”, means stochastic mechanism of realizing the same principle by memorizing and replicating random choices in all variants of the post-Darwin paradigm. In philosophy, random choice corresponds to the category of “free will” of a reasonable agent. In evolutionary theory, the same phenomenon is reflected in the concept of “covariant replication”. Authors will attempt to synthesize both of these models in a single transdisciplinary theoretical framework. Secondly, the interpretation of the term “evolutionary (adaptive) strategyˮ is different from the classical definition. The difference is that the adaptive strategy in this context is equivalent to the survival, i.e. it includes the adaptation to the environment and the transformation (construction) of the medium in accordance with the objectives of survival. To emphasize this difference authors used verbal construction “adaptiveˮ (rather than “evolutionaryˮ) strategy as more adequate. In all other cases, the two terms may be regarded as synonymous. Thirdly, the initial two essays of this series were published in one book in 2012. Their main goal was the development of the logically consistent methodological concept of stable adaptive (evolutionary) strategy of hominines and the argumentation of its heuristic possibilities as a transdisciplinary scientific paradigm of modern anthropology. The task was to demonstrate the possibilities of the SESH concept in describing and explaining the evolutionary prospects for the interaction of social organization and technology (techno-humanitarian balance) and the associated biological and cultural mechanisms of the genesis of religion (gene-cultural co-evolution). In other words, it was related to the sphere of cultural and philosophical anthropology, i.e. to the axiological component of any theoretical constructions describing the behavior of self-organizing systems with human participation. In contrast, the present work is an attempt to introduce this concept into the sphere of biological anthropology and, consequently, its main goal is to demonstrate the possibility of verification of its main provisions by means of procedures developed by natural science, i.e. refers to the descriptive component of the same theoretical constructions. The result of this in the future should be methods for assessing, calculating and predicting the risk of loss of biological and cultural identity of a person, associated with a permanent and continuously deepening process of development of science and technology. (shrink)

Do the changes that have taken place in the structures and methods of the production of scientific knowledge and in our understanding of science over the past fifty years justify speaking of an epochal break in the development of science? Gregor Schiemann addresses this issues through the notion of a scientific revolution and claims that at present we are not witnessing a new scientific revolution. Instead, Schiemann argues that after the so-called Scientific Revolution in the sixteenth and seventeenth centuries, a (...) caesura occurred in the course of the nineteenth century that constituted a departure from the early modern origins of science. This change was characterized by the loss of certainty on the part of the scientists, by the steadily increasing importance of scientific communities (rather than individuals), and by the systematic intertwinement of scientific and societal development. As to present science, Schiemann admits that important changes have occurred, but he denies the conflation of nature and culture: even the OncoMouse is a natural organism, though a seriously damaged one. (shrink)

One of the most salient contemporary concerns in academic debates and pop culture alike is the extent to which new technologies may re-cast Homo sapiens. Species members may find themselves encased in a type of existence they deem to be wanting in comparison with their present form, even if the promised form was assured to be better. Plausibly, the concern is not merely fear of change or of the unknown, but rather it arises out of individuals’ general identification with what (...) they are and what their friends and family are. In altering that identity beyond a point, they lose it and thus lose themselves in a kind of living death. The three volumes analysed in this essay offer widely differing perspectives on the relations between humans and new technology. As the three works reviewed here together make clear, a whole, fully coherent, definitive work on the composite redesign of human nature (CROHN) still has yet to materialize. (shrink)

Introduction Reza Davari Ardakni, the Iranian contemporary philosopher, distinguishes development from Western modernity; in that it considers modernity as natural and organic changes that Europe has gone through, but sees development as a planned design for implementing modernity in other countries. As a result, the closedness of development concerns only the developing countries, not Western modern ones. Davari emphasizes that the Western modernity has a universality that pertains to a unique reason and a unified world. The only way of thinking (...) in this world is a philosophical thought based on human self-centered reason, and given the pervasiveness of Western civilization. Therefore, Davari does not consider Westernization as mere imitation of Western customs and methods, but rather as a way of existence in the world. Westernization is a subjective view of the world and beings. Westernization is not optional, enabling non-Western people to avoid it. According to the Westernization scenario, the world today is entirely Westernized, and Davari considers Westernization as the inevitable fate of the people of this era, seeing two alternatives for them, both of which ultimately lead to the same destination, which is to embrace development; either they seize the power of science and technology and join the process of global modernization and participate in it, or they become subdued by this process and accept it without participation. Davari regards the first type of Westernization as active and the second type as passive. Problematique Therefore, underdevelopment is not a concept of the ancient world, nor even of a world between the ancient and the modern, or on the threshold of modernization. Underdevelopment is a condition of suspension and timelessness and being exposed to modernization. To escape the paradox of underdevelopment, which is the inevitable historical fate of non-modernized societies, Davari sees no way out other than embracing development. In other words, Westernized societies, which have become confused due to modernization, have no escape route other than turning to development. Therefore, some critics of Davari accuse the theory of Westernization of being a theoretical rupture. M. T. Tabatabaei, by rejecting the theoretical rupture in the theory of Westernization, believes that in the argument of Davari, we are only faced with a shift from a philosophical to an intellectual level. Tabatabaei, by avoiding providing a philosophical response to the critics of the theoretical rupture, believes that the introduction of active Westernization and collaboration in science and technology as a solution to escape from underdevelopment conditions, is only a shift from a philosophical level to an intellectual level and does not involve a rupture. Therefore, it seems that the philosophical issue of how or the possibility of escaping from underdevelopment conditions is still an open non answered problem. In this study, seeking a philosophical answer to this problem, an attempt has been made to summarize Davari's definitions of development, underdevelopment, participation in the world of science, and the role of humanities and social sciences in development, using his writings and speeches. It is proposed that a way to escape from the clesedness of development based on Davari's views, is to make use of analytical method with emphasizing on concepts and theories of the philosophy and metaphysics of science. Argument According to Davari, the social and human sciences that are responsible for development planning in underdeveloped societies must consider the characteristics of underdevelopment in order to facilitate the transition to more favorable conditions. Davari identifies the following conditions for successful development: 1) replacing tradition with science as the organizing and coordinating principle in society, 2) recognizing the universality of philosophy and science of the Western modernity and the impossibility of blindly imitation and adopting it, 3) inevitability of actively engaging and interacting with development, 4) recognizing the internal dynamics of scientific progress and avoiding authoritarian control, and 5) promoting free participation in the scientific paradigms. Therefore, Davari suggests the following steps towards development: 1) recognizing and understanding the problems of society and the local ecosystem, 2) understanding the philosophical and cultural foundations of Western civilization, 3) understanding the historical context and paradigms of science, 4) understanding the philosophical and metaphysical foundations of science, 5) recognizing the intellectual and philosophical capacities of our own community, and 6) reflecting our own philosophical and metaphysical assumptions in the scientific world in a way that is compatible with scientific methods. Given the motivations for change in science at both the global and national levels, including the emergence of heterodox or indigenous sciences, and the inevitable nature of development, Davari points to the possibility of a path between absolute rejecting or accepting the mainstream social and human sciences. However, this path is challenging and contingent upon the aforementioned conditions and steps of transition. Conclusion It is necessary to seek this path within the realm of the philosophy and metaphysics of science, particularly in the origins and foundations of the social and human sciences. Research in the metaphysics and philosophy of the social sciences provides the opportunity for active scientific engagement in the scientific paradigms and a reconsideration of the foundations of science, allowing for different philosophical foundations while are compatible with scientific methods. Successfully finding a path between absolute rejecting or accepting the existing social sciences will lead to an internal transformation within the field of science and, in fact, will advance the boundaries of knowledge. Therefore, it is possible, while adhering to the conditions of transition and actively participating in the world of science and technology, and accepting the unity of modernity and avoiding selectivity and imitation, to search for a way to overcome the closedness of development through a reconsideration of the philosophical and metaphysical foundations of science, while recognizing our own intellectual heritage and critically assessing Western science and technology. (shrink)

This paper outlines the fundamental aspects of a Heideggerian-ecofeminist philosophy. It aims to be suggestive rather than definitive regarding the form and function of such a philosophy and will, consequently, be somewhat partial and incomplete. It is intended to highlight the enormous potential of such a hybrid philosophy. To this end it will provide a brief account of the philosophy of the later Heidegger, with particular emphasis on his analysis of technology and his account of the Greek concept of (...) truth as aletheia, or unconcealment. It will also focus on Heidegger’s account of the connection between the Greek concept of nature as physis and his own ontology of Being, “letting-be” as the appropriate attitudinal stance to existence, and the bearing of all the above on contemporary ecological concerns. (shrink)

Spengler’s work is typically represented as speculative philosophy of history. However, I argue that there is good reason to consider much of his thought as preoccupied with existential and phenomenological questions about the nature and ends of human existence, rather than with history per se. In this paper I consider Spengler’s work in comparison with Heidegger’s history of Being and analysis of technological modernity. I argue that Spengler’s considerable proximity to much of Heidegger’s thought compels us to reconsider the (...) nature and scope of Spengler’s philosophical project. (shrink)

This article is devoted to the topical aspects of the transformation of society, science, and man in the context of E. László’s work «Macroshift». The author offers his own attempt to consider the attributes of macroshift and then use these attributes to operationalize further analysis, highlighting three essential elements: the world has come to a situation of technological indistinguishability between the natural and the artificial, to machines that know everything about humans. Antiquity aspired to beauty and saw beauty in realistic (...) art, but technology made indistinguishability possible, bringing the risks of deepfakes and post-truth. Following J. Bernal’s logic, the author distinguishes between different types of the future, comparing them with the Kantian triad of ethical questions: (1) What can we know? (2) What should we do? (3) What can I hope for? Under these conditions, the fact that technology has become a real tool of geopolitics is no longer just a matter for discussion, but a subject of deep philosophical consideration. AI is becoming not only an opportunity, but also a threat, on a scale that has never been seen before in our civilizational history. Therefore, the former, linear development of science gives way to nonlinearity. Society in the macroshift will be radically transformed, and the author identifies five main transformations of the current macroshift. The post-nonclassical approach in the analysis of scenarios for modeling the future, both accidentally possible and preferred, is becoming the most important tool of futurology and prognostics. The author describes the future around five social trends that will determine the economy and society of the coming decades. In addition, opportunities for the future development of science are proposed, subject to significant penetration of AI technologies. These technologies will have a fundamental impact on all aspects of our society, economy, and human existence. (shrink)

In this paper, we assess the impact of extended reality technologies as they relate to sexual forms of harassment. We begin with a brief history of the nature of sexual harassment itself. We then offer an account of extended reality technologies focusing specifically on psychological and hardware elements most likely to comprise what has been referred to as “the metaverse”. Although different forms of virtual spaces exist (i.e., private, semi-private, and public), we focus on public social metaverse spaces. We (...) do this to better explain how the concept of sexual harassment must be adjusted to such spaces and how approaches aimed at mitigating harassment must be sensitive to the type of metaverse spaces users utilize. We then offer a typology of sexual harassment for the metaverse focusing on three distinct forms of sexual harassment: (1) invariant (2) mixed variance or modified and (3) unique or metaverse specific. Although existing normative and legal frameworks may function well with respect to the first and, possibly, second forms of harassment, we argue such frameworks will not helpfully address metaverse-specific harassment. Ultimately, the changing nature of privately owned public spaces (POPS) which metaverses are likely to represent pose distinct ethical and regulatory challenges. (shrink)

In this paper, we reflect on the concept of nature that is presupposed in biomimetic approaches to technology and innovation. Because current practices of biomimicry presuppose a technological model of nature, it is questionable whether its claim of being a more ecosystem friendly approach to technology and innovation is justified. In order to maintain the potentiality of biomimicry as ecological innovation, we explore an alternative to this technological model of nature. To this end, we reflect (...) on the materiality of natural systems and explore a natural model of nature, which is found in the responsive conativity of matter. This natural model of nature enables us to conceptualize biomimicry as conative responsiveness to the conativity of the biosphere. (shrink)

This highly multidisciplinary collection discusses an increasingly important topic among scholars in science and technology studies: objectivity in science. It features eleven essays on scientific objectivity from a variety of perspectives, including philosophy of science, history of science, and feminist philosophy. Topics addressed in the book include the nature and value of scientific objectivity, the history of objectivity, and objectivity in scientific journals and communities. Taken individually, the essays supply new methodological tools for theorizing what is valuable in (...) the pursuit of objective knowledge and for investigating its history. The essays offer many starting points, while suggesting new avenues of research. Taken collectively, the essays exemplify the very virtues of objectivity that they theorize—in reading them together, the reader can sense various anxieties about the dangerously subjective in our age and locate commonalities of concern as well as differences of approach. As a result, the volume offers an expansive vision of a research community seeking a communal understanding of its own methods and its own epistemic anxieties, struggling to enunciate the key problems of knowledge of our time and offer insight into how to overcome them. -/- (Contributors: Alex Csiszar, Scott Edgar, Peter Galison, Ian Hacking, Sandra Harding, Moira Howes, Paolo Savoia, Judy Segal, Joan Steigerwald, and Alison Wylie). (shrink)

As medical technology advances and severely injured or ill people can be kept alive and functioning long beyond what was previously medically possible, the debate surrounding the ethics of end-of-life care and quality-of-life issues has grown more urgent. In this lucid and vigorous book, Craig Paterson discusses assisted suicide and euthanasia from a fully fledged but non-dogmatic secular natural law perspective. He rehabilitates and revitalises the natural law approach to moral reasoning by developing a pluralistic account of just why (...) we are required by practical rationality to respect and not violate key demands generated by the primary goods of persons, especially human life. Important issues that shape the moral quality of an action are explained and analysed: intention/foresight; action/omission; action/consequences; killing/letting die; innocence/non-innocence; person/non-person. Paterson defends the central normative proposition that ‘it is always a serious moral wrong to intentionally kill an innocent human person, whether self or another, notwithstanding any further appeal to consequences or motive’. (shrink)

One of the reasons why GMOs have met public resistance in the past is that they are perceived as “unnatural”. The basis for this claim has, in part, to do with crossing species boundaries, which is considered morally objectionable. The emergence of CRISPR is sometimes argued to be an ethical game-changer in this regard since it does not require the insertion of foreign genes. Based on an empirical bioethics study including individual interviews and focus groups with laypeople and other stakeholders, (...) this article analyses the normative role of appeals to naturalness in discussions about the moral acceptability of using CRISPR in salmon farming. It discusses two dimensions of naturalness found in the material– living by species-specific nature and being unaffected by humans– and argues that these dimensions put down criteria for the application of CRISPR that lead to a conflict between our moral duties towards the farmed salmon and those we hold towards the wild salmon as a threatened species. It also points to a paradox which is likely to gain traction with further climate change and biodiversity loss, namely that while nature, understood as that which is unaffected by humans, is presented as an ideal, conserving nature in its pristine state may rely on technology and human intervention. (shrink)

This paper argues that to negate the ontological difference between the natural and the artificial, is not plausible; nor is the reduction of the natural to the artificial or vice versa possible. Except if one intends to empty the semantic content of the terms and notions: “natural” and “artificial.” Most philosophical discussions on Artificial Intelligence (AI) have always been in relation to the human person, especially as it relates to human intelligence, consciousness and/or mind in general. This paper, intends to (...) broaden the conversation, by discussing AI in relation to the notions of “nature” and the “artificial.” This intention is to more critically understand the artificiality in and of artificial intelligence. To achieve this, the notion of “nature” in Aristotle’s Philosophy of Nature, has been employed as an epistemological tool in interrogating the notion of the artificial and the objectives of the science and technology of Artificial Intelligence. (shrink)

Debates about terrorism and technology often focus on the potential uses of technology by non-state terrorist actors and by states as forms of counterterrorism. Yet, little has been written about how technology shapes how we think about terrorism. In this chapter I argue that technology, and the language we use to talk about technology, constrains and shapes our understanding of the nature, scope, and impact of terrorism, particularly in relation to state terrorism. After exploring (...) the ways in which technology shapes moral thinking, I use two case studies to demonstrate how technology simultaneously hides and enables terroristic forms of state violence: police control technologies and Unmanned Aerial Vehicles (UAVs), or drones. In both these cases, I argue that features of these technologies, combined with a narrative of precision and efficiency, serves to mask the terroristic nature of the violence that these practices inflict and reinforces the moral exclusion of those against whom these technologies are deployed. In conclusion, I propose that identifying acts of terrorism requires a focus on the impact of technologies of violence (whether they are “high tech” or not) on those most affected, regardless of whether users of these technologies conceive of their actions as terroristic. (shrink)

The purpose of this study is to assess effects of STS(Science and Technology Studies) education in natural science colleges and engineering colleges. STS is an interdisciplinary study includes ethics, history, sociology, policy of science and technology; its main purpose is elaborating students' social perspectives on science and technology. In Korea, however, there is few studies related to STS education to improve its educational effects. Therefore, this study will do exploratory investigation effects of STS education in moral development (...) and epistemological beliefs from view point of educational psychology; moral development will be assessed by DIT(Defining Issues Test), and epistemological beliefs will be assessed by EBI(Epistemic Beliefs Inventory). The results show that, first, there was significant difference between growth in epistemological beliefs of students who attended STS course for semesters and who did not attend STS course at all or attended just once, second, students who attended historical-social based and interdisciplinary STS courses showed significantly grater growth in moral reasoning than students who attended non STS courses or field specified STS courses such as philosophy of science and technology, From the results of investigation, this study will propose some suggestions to improve STS education in Korea. (shrink)

In many of his writings and lectures Ortega y Gasset criticized Darwinism on numbers of issues. In this paper I aim to reexamine his critique and to prove that in 1916 the harsh critique was designed to hide the similarity between his ideas and Darwin's idea of Natural Selection. The origins of Ortega's idea on the vocation of man can be traced in his dialogue with Darwin in the year 1916. In the historiography his Philosophy of Life is conceived as (...) a metaphysics that stands beyond biological and any other natural explanation. My contention on the other hand is that Ortega's concept of the vocation of man is an elaboration of Darwin's Natural Selection. I will try to show that in 1916 Ortega conceived the human character and the vocation of man as a product of Natural Selection. Instead of following Ortega's critiques on Darwin and his effort to show that there is no connection between his Philosophy of Life and Darwinism the article proposes to reconsider Ortega's thought as a constant dialogue with Darwin's theory of Natural Selection. The Change in Ortega's conception of Darwin's evolution came rather late in his thought and in the first section we will see how Ortega described technology in a manner that allows the human subject to change the environment in his favor. (shrink)

Recent scientific approaches to aesthetics include evolutionary theories about the origin of art behavior, psychological investigations into human aesthetic experience and preferences, and neurophysiological explorations of the mechanisms underlying art experience. Critics of these approaches argue that they are ultimately irrelevant to a philosophical aesthetics because they cannot help us understand the distinctive conceptual basis and normativity of our art experience. This criticism may seem plausible given the piecemeal nature of these scientific approaches, but a more comprehensive naturalistic framework (...) can help us understand the conceptual basis and normativity of art. In particular, the ecology of art, an understanding of how individuals interact within particular environments, can help us understand the engineered art niches in which we create and experience art. Each niche is associated with a particular deme, or set of individuals that interact within that niche, and a set of cognitive, epistemic, and pedagogical technologies that form the conceptual basis of a niche-dependent normativity. This is to be contrasted with the niche-independent normativity revealed by many of the scientific approaches. This framework, and the conflicting streams of normativity it reveals, allows us to better understand conflicts in normativity and the implausibility of unequivocal and universal normative principles. (shrink)