For an artificial agent to be morally praiseworthy, its rules for behaviour and the mechanisms for supplying those rules must not be supplied entirely by external humans. Such systems are a substantial departure from current technologies and theory, and are a low prospect. With foreseeable technologies, an artificial agent will carry zero responsibility for its behavior and humans will retain full responsibility.

We argue that a command and control system can undermine a commander’s moral agency if it causes him/her to process information in a purely syntactic manner, or if it precludes him/her from ascertaining the truth of that information. Our case is based on the resemblance between a commander’s circumstances and the protagonist in Searle’s Chinese Room, together with a careful reading of Aristotle’s notions of ‘compulsory’ and ‘ignorance’. We further substantiate our case by considering the Vincennes Incident, when the crew (...) of a warship mistakenly shot down a civilian airliner. To support a combat commander’s moral agency, designers should strive for systems that help commanders and command teams to think and manipulate information at the level of meaning. ‘Down conversions’ of information from meaning to symbols must be adequately recovered by ‘up conversions’, and commanders must be able to check that their sensors are working and are being used correctly. Meanwhile ethicists should establish a mechanism that tracks the potential moral implications of choices in a system’s design and intended operation. Finally we highlight a gap in normative ethics, in that we have ways to deny moral agency, but not to affirm it. (shrink)

Bất chấp sự khắt khe hơn về quy chuẩn báo cáo phản biện trong năm 2019, các cơ sở đào tạo và nghiên cứu Việt Nam vẫn duy trì được 6 cây bút có mặt trong top 1% các nhà bình duyệt toàn cầu do Global Peer Review Awards vừa công bố.

Elga's presentation of The Sleeping Beauty Problem is often misread, with analyses that impute extra premises and derive false answers to the problem as Elga presented it. Here it is shown that hewing to the text requires that the Sleeping Beauty's degree of belief in a coin flip upon her first awakening is 1/2.

This article identifies a novel challenge to standard understandings of responsibility practices, animated by experimental studies of biases and heuristics. It goes on to argue that this challenge illustrates a general methodological challenge for theorizing about responsibility. That is, it is difficult for a theory to give us both guidance in real world contexts and an account of the metaphysical and normative foundations of responsibility without treating wide swaths of ordinary practice as defective. The general upshot is that theories must (...) either hew more closely to actual practice than they appear to, or they must provide some normative foundation for responsibility that does not go through actual practice. (shrink)

Among Edvard Munch’s many portraits of Henrik Ibsen, the famous Norwegian dramatist and Munch’s senior by a generation, one stands out. Large in scope and with a characteristic pallet of roughly hewed gray blue, green and yellow, the sketch is given the title Geniuses. Munch’s sketch shows Ibsen, who had died a few years earlier, in the company of Socrates and Nietzsche. The picture was a working sketch for a painting commissioned by the University. While Munch, in the end, chose (...) a different motif for his commission, it is nonetheless significant that he found it appropriate to portrait the Norwegian dramatist in the company of key European philosophers, indeed the whole span of the European philosophical tradition from its early beginnings to its most controversial spokesman in the late 1800s. In my article, I seek to take seriously Munch’s bold and original positioning of Ibsen in the company of philosophers. Focusing on Hedda Gabler—a play about love lost and lives unlived—I explore the aesthetic-philosophical ramifications of Ibsen’s peculiar position between realism and modernism. This position, I suggest, is also reflected in Munch’s sketches for the set design for Hermann Bahr’s 1906 production of the play. (shrink)

Chi phí dữ liệu, nhất là với những loại điều tra khảo sát khắt khe, ngày càng trở thành quá sức với những nhóm nghiên cứu nhỏ, ở các nước đang phát triển.

Đêm ngày 28-7-2023, bài NS đã lăn qua mốc 40 vạn lượt đọc, chính xác là hết ngày 28-7, đạt mốc mới 401066 lượt đọc duy nhất tính theo IP [1]. Đây là cách tính lượt đọc rất khắt khe, vì từ một địa chỉ IP, có cả trăm người đọc thì vẫn chỉ được tính là 1 mà thôi.

Trong một doanh nghiệp, đặc biệt là những doanh nghiệp có quy mô lớn, là một tập hợp những con người khác nhau về trình độ chuyên môn, trình độ văn hóa, mức độ nhận thức, quan hệ xã hội, vùng miền địa lý, tư tưởng văn hóa… chính sự khác nhau này tạo ra một môi trường làm việc đa dạng và phức tạp. Bên cạnh đó, với sự cạnh tranh gay gắt của nền kinh tế thị trường và (...) xu hướng toàn cầu hóa, buộc các doanh nghiệp để tồn tại và phát triển phải liên tục tìm tòi những cái mới, sáng tạo và thay đổi cho phù hợp với thực tế. Việc xây dựng văn hóa doanh nghiệp sẽ góp phần quảng bá thương hiệu của doanh nghiệp. Hơn thế nữa, văn hóa doanh nghiệp chính là tài sản vô hình chắp cánh cho sự phát triển bền vững của mỗi doanh nghiệp trước những đòi hỏi ngày càng khắt khe của thực tiễn. (shrink)

Among the lessons Rosalind Hursthouse has taught us is to consider the quotidian contexts, such as childrearing, that prove so important (and yet, in philosophical writing, so often neglected) for understanding the place of the ethical virtues in human life. I attend to examples drawn from childrearing in order to explore a role pride appears to play in the acquisition of ethical virtue, an exploration that puts Philippa Foot’s remarks about the emotion of pride in conversation with Hursthouse’s thoughts about (...) virtue. I do so with the aim, ultimately, of interrogating the Aristotelian metaphor of megalopsuchia as a crown of the virtues. Whereas Aristotelian pride adorns virtue fully achieved, on my view pride serves the virtues as a tool to be stored away once its use no longer is needed. In one respect, however, my account of pride hews more closely to Aristotle’s views: Aristotle famously argued that shame, although not itself a virtue, played an indispensable role in the proper education of the young; I defend a similar role for pride. (shrink)