The sociobiological and socio-political aspects of human existence have been the subject of techno-rationalistic control and manipulation. The investigation of the mutual complementarity of anthropological and ontological paradigms under these circumstances is the main purpose of present publication. The comparative conceptual analysis of the bio-power and bio-politics in the mentality of the modern technological civilization is a main method of the research. The methodological and philosophical analogy of biological and social engineering allows combining them in the nature and social (...) implications as part of a High Hume technologies class. As result of the transformation of somatic foundations of the human being and his behavior, stereotypes in the object of control and management the technogenic risk reached the existential level. The rapidly growing status of biopower and biopolitics in the conceptual field of contemporary political science becomes by phenomenological expression of these processes. (shrink)

The co-evolutionary concept of three-modal stable evolutionary strategy of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot be instrumental reduced to other ones. Resulting volume of both parameters define the vectors of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism — genetic and cultural co-evolution and (...) techno-humanitarian balance. 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 biological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). (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)

The co-evolutionary concept of Three-modal stable evolutionary strategy of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctly) parameters simultaneously, that cannot be instrumental reduced to others ones. Resulting volume of both parameters define the trends of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism ˗ gene-cultural co-evolution and techno- (...) humanitarian balance. The resultant each of them can estimated by 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 biological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). (shrink)

Stable evolutionary strategy of Homo sapiens (SESH) is built in accordance with the modular and hierarchical principle and consists of the same type of self-replicating elements, i.e. is a system of systems. On the top level of the organization of SESH is the superposition of genetic, social, cultural and techno-rationalistic complexes. The components of this triad differ in the mechanism of cycles of generation - replication - transmission - fixing/elimination of adoptively relevant information. This mechanism is implemented either in (...) accordance with the Darwin-Weismann modus, or according to the Lamarck modus, the difference between them is clear from the title. The integral attribute of the system of systems including ESSH is the production of evolutionary risks. The sources of evolutionary risk for stable adaptive strategy of Homo sapiens are the imbalance of (1) the intra-genomic co-evolution (intragenomic conflicts); (2) the gene-cultural co- evolution; (3) the inter-cultural co-evolution; (4) techno-humanitarian balance; (5) inter- technological conflicts (technological traps). At least phenomenologically the components of the evolutionary risk are reversible, but in the aggregate they are in potentio irreversible destructive ones for bio-social, and cultural self-identity of Homo sapiens. When the actual evolution is the subject of a rationalist control and/or manipulation, the magnitude of the 4th and 5th components of the evolutionary risk reaches the level of existential significance. (shrink)

The theory of evolution of complex, including the humans system and algorithm for its constructing are a synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern science,. In 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 on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path (...) of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctly) parameters simultaneously, that cannot be instrumental reduced to others ones. Resulting volume of both parameters define the vectors of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism ˗ genetic and cultural co-evolution and techno-humanitarian balance. The resultant each of them can estimated by 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 biological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). (shrink)

The co-evolutionary concept of tri-modal stable evolutionary strategy (SESH) of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot be instrumental reduced to others ones. Resulting volume of both parameters define the vectors of human evolution by two gear mechanism ˗ genetic and cultural co-evolution and techno-humanitarian balance. (...) Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. The mechanism of influence of each module on the evolution of the two remaining modules of SESH a priori can be twofold: (1) informational co-evolution (direct selective pressure); (2) semantic co-evolution (time-varying semantic code, the compliance of the biological, socio- cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). More rapidly evolving autonomous element of the co-evolutionary pair becomes making sense factor for the partner. Semantic co-evolution is the discrete acquisition of adaptive significance of individual alleles by changing socio-cultural types, manifested as an increase in the genetic variability of populations of Homo sapiens, and domesticated species parallel to socio-culturogenesis. The socio- cultural landscape leads to drastically difference of direction in biological evolution of Atlantic and East-Slavic ethnicities/civilizations. (shrink)

Sources of evolutionary risk for stable strategy of adaptive Homo sapiens are an imbalance of: (1) the intra-genomic co-evolution (intragenomic conflicts); (2) the gene-cultural co-evolution; (3) inter-cultural co-evolution; (4) techno-humanitarian balance; (5) inter-technological conflicts (technological traps). At least phenomenologically the components of the evolutionary risk are reversible, but in the aggregate they are in potentio irreversible destructive ones for biosocial, and cultural self-identity of Homo sapiens. When the actual evolution is the subject of a rationalist control and/or (...) manipulation, the magnitude of the 4th and 5th components of the evolutionary risk reaches a level of existential significance. (shrink)

Techno-solutionism (Ts) amplifies academic integrity issues endemic to using Generative AI in Open and Distance education (ODE). It (Ts) induces in Higher education (HE) the disposition that technology can and should be employed in every aspect of teaching, learning, and assessment. The prevalence of Ts in ODE and the consequence of undermining academic integrity is found in the surge in published papers. A 2023 study by Nature of over 1600 scientists reports that nearly 30% use GenAI to write papers, (...) and 5% use it in grant applications. A 2024 Originalityai report on 13,000 analysed papers on arXiv indicates a sudden increase of 200.42%, 44.68% and 22.04%, respectively, in Computer Science, Physics and Mathematics in papers published in Jan. 2019 and those published in Nov. 2023. Apr. 2024 paper on arXiv notes Computer Science to be the most prolific in LLM usage with up to 17.5% increase. The problem this study addresses is balancing the challenges and opportunities of GenAI in ODE. Is there a limit to AI use in ODE? How can we upsurge academic integrity in the age of AI? How might we rethink the culture of publish or perish in the age of AI? Adopting the scoping review methodology and discourse analysis, this paper analyses the gains and pains of AI in ODE. Leveraging the critical theory of technology, it recommends clear green and red lines on using AI in teaching, research, and assessment. (shrink)

The idea that technologies can change moral beliefs and practices is an old one. But how, exactly, does this happen? This paper builds on an emerging field of inquiry by developing a synoptic taxonomy of the mechanisms of techno-moral change. It argues that technology affects moral beliefs and practices in three main domains: decisional (how we make morally loaded decisions), relational (how we relate to others) and perceptual (how we perceive situations). It argues that across these three domains there (...) are six primary mechanisms of techno-moral change: (i) adding options; (ii) changing decision-making costs; (iii) enabling new relationships; (iv) changing the burdens and expectations within relationships; (v) changing the balance of power in relationships; and (vi) changing perception (information, mental models and metaphors). The paper also discusses the layered, interactive and second-order effects of these mechanisms. (shrink)

There is a concern that the widespread deployment of autonomous machines will open up a number of ‘responsibility gaps’ throughout society. Various articulations of such techno-responsibility gaps have been proposed over the years, along with several potential solutions. Most of these solutions focus on ‘plugging’ or ‘dissolving’ the gaps. This paper offers an alternative perspective. It argues that techno-responsibility gaps are, sometimes, to be welcomed and that one of the advantages of autonomous machines is that they enable us (...) to embrace certain kinds of responsibility gap. The argument is based on the idea that human morality is often tragic. We frequently confront situations in which competing moral considerations pull in different directions and it is impossible to perfectly balance these considerations. This heightens the burden of responsibility associated with our choices. We cope with the tragedy of moral choice in different ways. Sometimes we delude ourselves into thinking the choices we make were not tragic ; sometimes we delegate the tragic choice to others ; sometimes we make the choice ourselves and bear the psychological consequences. Each of these strategies has its benefits and costs. One potential advantage of autonomous machines is that they enable a reduced cost form of delegation. However, we only gain the advantage of this reduced cost if we accept that some techno-responsibility gaps are virtuous. (shrink)

This article develops a diagnostic lens to make sense of the still baffling development of a ‘humanitarian marketplace’. Ambivalently hybrid initiatives such as volunteer tourism, corporate social responsibility or even fair trade do not strictly obey a distributive logic of market exchange, social reciprocity or philanthropic giving. They engender a type of ‘economy’ that must be apprehended in its own terms. The article argues that the large-scale collaborative effects of such a dispersed market can be theorized without resorting to (...) the classical biopolitical move of simplified agency/holistic reification. The argument proceeds counterintuitively, by appropriating the notion of symbiosis as redefined by contemporary biology, contending through historical contextualization and conceptual work that nature itself offers the best example to grasp spontaneous collaboration among unrelated human beings as a non-automatically balanced and intrinsically political affair that calls for critical management through an ex post facto interventionist policy of selective cultivation. (shrink)

Nature’s Way of Optimization and the Law of Balance -/- Nature is the ultimate example of efficiency, balance, and sustainability. Everything in the natural world—from how animals survive to how ecosystems function to how the human body works—is designed to maximize effectiveness while minimizing waste. If we observe how nature operates, we can learn valuable lessons about how to make decisions, govern societies, and live our daily lives. -/- This understanding aligns with the universal law of balance (...) in nature, which shows that everything must function in harmony to prevent failure or destruction. Throughout history, civilizations and economies that followed these natural principles thrived, while those that ignored them collapsed. -/- Survival and the Law of Cause and Effect -/- In nature, only the strongest and most adaptable species survive. This process, called natural selection, ensures that living things improve over time by keeping the traits that help them survive and eliminating the ones that don’t. This idea is similar to the law of cause and effect (karma)—if something is defective, it won’t function properly. -/- For example, consider the cheetah and the gazelle. Over generations, cheetahs have evolved to run faster to catch their prey, while gazelles have evolved to be more agile to escape. This balance keeps both species in check. If cheetahs became too fast and killed all gazelles, they would starve. If gazelles became too fast, cheetahs would die out, disrupting the ecosystem. -/- A similar pattern exists In human societies. Singapore is an example of a country that followed the law of balance in its development. It had limited resources but invested heavily in education, technology, and sustainable urban planning. Today, it is one of the most successful economies in the world, proving that proper planning and balance lead to success. -/- In contrast, Venezuela ignored economic balance. Despite having the world’s largest oil reserves, poor policies, corruption, and over-reliance on oil caused economic collapse. This is similar to an animal species that overuses its resources and faces extinction. -/- The Power of Feedback: How Nature Corrects Itself -/- Nature has built-in feedback systems to keep everything in balance. For example, if too many deer exist in a forest, they eat too many plants, reducing food availability. As a result, some deer starve, and their population naturally decreases, restoring balance. -/- A similar feedback system applies to human society. If governments make poor policies, people protest or suffer economic consequences, forcing leaders to change their approach. A clear example is South Korea’s response to the COVI”-19 pandemic. Unlike some countries that ignored early warnings, South Korea quickly implemented mass testing, strict quarantine measures, and public health campaigns. As a result, it controlled the virus better than many other nations, proving that listening to feedback leads to better outcomes. -/- On the other hand, the Chernobyl nuclear disaster (1986) happened partly because Soviet leaders ignored early warnings from engineers, leading to one of the worst nuclear accidents in history. Just like ignoring warning signs in nature leads to extinction, ignoring feedback in society leads to disaster. -/- Energy Efficiency: Why Wasting Resources Leads to Collapse -/- Nature never wastes anything. Plants absorb sunlight efficiently through photosynthesis, animals store energy for survival, and ecosystems recycle nutrients to sustain life. -/- One of the best examples of energy efficiency is the penguin. In the freezing Antarctic, emperor penguins huddle together to conserve heat, taking turns standing on the outside to prevent exhaustion. This natural cooperation ensures survival. -/- Humans, however, often fail to follow this principle. Look at Dubai, a city built in a desert. While it has grown into a major global hub, it also uses massive amounts of water and electricity, relying on desalination plants that consume enormous energy. Without sustainable solutions, this could become a long-term problem, just like a species that consumes resources faster than they can be replenished. -/- A positive example Is Denmark, which has invested heavily in wind energy. Today, nearly 50% of its electricity comes from wind power, making it one of the most energy-efficient nations in the world. -/- Self-Organization: Free Will Exists Within Natural Laws -/- Many people think free will means we can do anything we want, but nature shows that even freedom has limits. Birds can fly, but they must follow air currents. Fish can swim, but they must adapt to ocean conditions. Every action is guided by natural laws that ensure survival and efficiency. -/- A perfect example Is Japan’s railway system. Despite being one of the busiest in the world, it runs with near-perfect punctuality because every part of the system—from maintenance workers to train operators—functions with self-discipline and coordination. This proves that even large-scale human systems can work efficiently when they follow organized, natural principles. -/- However, when humans ignore balance, problems arise. Deforestation in Indonesia has destroyed rainforests at an alarming rate. Because of excessive logging and palm oil plantations, natural ecosystems are collapsing, leading to floods, wildfires, and loss of biodiversity. This is similar to how removing a key species in an ecosystem can lead to its collapse. -/- Resilience and Education: How Societies Can Heal -/- Nature is resilient—it recovers after disasters. Forests regrow after wildfires, coral reefs recover from bleaching, and animals adapt to changing climates. But this recovery only happens because nature learns and adjusts. -/- One of the best human examples of resilience is Germany after World War II. After its destruction, Germany rebuilt itself through education, innovation, and sustainable industry. Today, it is one of the world’s leading economies, proving that even nations can recover if they focus on knowledge, sustainability, and balance. -/- However, societies that fail to learn from their mistakes collapse. Easter Island, once a thriving civilization, was destroyed because its people cut down all their trees, leaving them without resources. Their lack of foresight and adaptation led to their downfall—just like an animal species that fails to adapt to environmental changes. -/- Nature’s Recycling: Why Good Leadership Must Be Sustainable -/- Nature wastes nothing—dead plants and animals decompose into nutrients that feed new life. The carbon and nitrogen cycles keep ecosystems functioning. Just as nature ensures that everything is reused efficiently, leadership and governance should be sustainable. -/- An excellent example of a balanced government is Bhutan. Instead of measuring success by GDP alone, it follows Gross National Happiness (GNH), which considers economic growth, environmental conservation, and cultural values. This balanced approach has made Bhutan one of the happiest and most sustainable countries in the world. -/- On the other hand, countries that ignore sustainability face collapse. Syria’s civil war was worsened by climate change—years of drought caused food shortages, leading to conflict. Ignoring nature’s balance led to political and humanitarian disaster. -/- Conclusion: The Path to a Balanced and Optimized Society -/- Nature teaches us that survival and success depend on balance, efficiency, and adaptation. Societies that respect these principles thrive, while those that ignore them suffer. -/- The universal law of balance in nature is not just a theory—it is a reality that governs everything from biology to economics to human behavior. If we integrate these lessons into education, governance, and leadership, we can create a world that is sustainable, just, and optimized for future generations. -/- If we fail to follow these natural laws, the consequences will be suffering, collapse, and chaos. But if we align with them, we can build a society that thrives in harmony with nature, ensuring peace, prosperity, and sustainability for all. -/- . (shrink)

Mechanisms to ensure the integrity of the system stable evolutionary strategy Homo sapiens – genetic and cultural coevolution techno-cultural balance – are analyzed. оe main content of the study can be summarized in the following the- ses: stable adaptive strategy of Homo sapiens includes superposition of three basic types (biological, cultural and technological) of adaptations, the integrity of the system provides by two coevolutionary ligament its elements – the genetic-cultural coevolution and techno-cultural balance, the system takes (...) as result of by develop- ment of genetic and information technologies by advent of genetic and informa- tion technologies extremely unstable conūguration; a harbinger of a radical change in the mechanisms of global evolution religion is a consequence of structural and functional organization of the human psyche; it played (along with science and technology) the role of socio-cultural adaptation of the human mind are present a number of ideas or concepts (the idea of God, including) the genesis of that ideas is associated with the interaction of two information systems, that appear to each other as information substrates – emotional, and verbal-logical (discursive) forms; evolution of the mentality has two nodes, that corresponding to the dominance of rationalism or religion in spiritual culture; the problem of rational justiūcation of religion in modern science is presented by two alternative methodologies – evo- lutionary epistemological and metaphysical-ontological ones; both methodologies are incompatible in a logical perspective; in the evolutionary epistemological im- pact concept of religion and science are equal and alternative building blocks of a stable evolutionary strategy of Homo sapiens, and their balance sheet pro. (shrink)

Attempt of trans-disciplinary analysis of the evolutionary value of bioethics is realized. Currently, there are High Tech schemes for management and control of genetic, socio-cultural and mental evolution of Homo sapiens (NBIC, High Hume, etc.). The biological, socio-cultural and technological factors are included in the fabric of modern theories and technologies of social and political control and manipulation. However, the basic philosophical and ideological systems of modern civilization formed mainly in the 17–18 centuries and are experiencing ever-increasing and destabilizing risk-taking (...) pressure from the scientific theories and technological realities. The sequence of diagnostic signs of a new era once again split into technological and natural sciences’ from one hand, and humanitarian and anthropological sciences’, from other. The natural sciences series corresponds to a system of technological risks be solved using algorithms established safety procedures. The socio-humanitarian series presented anthropological risk. Global bioethics phenomenon is regarded as systemic socio-cultural adaptation for technology-driven human evolution. The conceptual model for meta-structure of stable evolutionary strategy of Homo sapiens (SESH) is proposes. In accordance to model, SESH composed of genetic, socio-cultural and techno-rationalist modules, and global bioethics as a tool to minimize existential evolutionary risk. An existence of objectively descriptive and value-teleological evolutionary trajectory parameters of humanity in the modern technological and civilizational context (1), and the genesis of global bioethics as a system social adaptation to ensure self-identity (2) are postulated. -/- . (shrink)

The studies of Svante Pääbo, Nobel Laureate in Physiology or Medicine in 2022 are analyzed in two aspects: firstly, as the most striking example of the evolutionary transformation of classical scienceinto the so-called post-academic (techno)science and, secondly, as an element of the so-called "biopolitical turn" in the socio-humanitarian and political knowledge of technological civilization and, in particular, in the concept of "civil society".

The Pros and Cons of Religion in Human Society -/- Religion has been a central part of human civilization for thousands of years, shaping moral values, cultural traditions, and social structures. While it has inspired great acts of kindness, unity, and artistic expression, it has also been a source of conflict, division, and oppression. The impact of religion on society is complex, with both positive and negative aspects that influence human behavior and progress. This essay explores the benefits and drawbacks (...) of religion, examining how it has shaped societies throughout history. -/- The Pros of Religion In Society -/- 1. Moral and Ethical Guidance -/- One of the primary functions of religion is to provide a moral framework that guides human behavior. Many religious teachings promote values such as compassion, honesty, justice, and respect for others. Throughout history, religious principles have served as the foundation for legal systems and ethical standards. For example, the Ten Commandments in Christianity and Judaism, the Five Precepts in Buddhism, and the moral teachings of Islam have all contributed to the development of societal laws and norms. -/- 2. Community and Social Support -/- Religious institutions create a sense of belonging and social cohesion. They bring people together through shared beliefs, rituals, and traditions. In times of crisis, religious communities provide emotional and financial support to those in need. Churches, mosques, temples, and other religious centers often serve as safe spaces where individuals can seek guidance and assistance. This sense of community strengthens social bonds and provides comfort during difficult times. -/- 3. Psychological and Emotional Comfort -/- Faith offers hope, meaning, and purpose to people, especially when facing hardship, grief, or uncertainty. Many individuals turn to religion to find solace in times of illness, loss, or personal struggles. Prayer, meditation, and religious rituals provide psychological relief and help people develop resilience against life’s challenges. The belief in a higher power or an afterlife can give individuals a sense of peace, reducing anxiety and fear of the unknown. -/- 4. Charity and Humanitarian Efforts -/- Many religious organizations engage in charitable work, helping the poor, sick, and marginalized. Religious teachings often encourage acts of kindness, generosity, and service to others. For example, Christian missionary groups build schools and hospitals, Islamic charities provide food and shelter to those in need, and Buddhist monks dedicate their lives to helping the less fortunate. This commitment to charity has led to the establishment of numerous non-profit organizations that improve lives worldwide. -/- 5. Cultural and Artistic Contributions -/- Religion has played a crucial role in inspiring some of the greatest artistic, literary, and architectural achievements in history. Religious themes are evident In the works of Michelangelo, Leonardo da Vinci, and many other artists. Cathedrals, temples, and mosques showcase the architectural brilliance of different civilizations. Sacred texts, hymns, and poetry have enriched literature and music across cultures. Without religion, many of these masterpieces might not exist. -/- 6. Social Cohesion and Stability -/- Shared religious beliefs help unify societies by fostering cooperation, mutual understanding, and social order. Many religious teachings emphasize peace, forgiveness, and reconciliation, which can prevent conflicts and promote harmony within communities. Religious institutions often encourage people to live virtuous lives and contribute positively to society, reinforcing stability and reducing crime. -/- 7. Influence on Personal Discipline and Growth -/- Religious practices encourage self-discipline, self-improvement, and mindfulness. Fasting, prayer, meditation, and other spiritual exercises help individuals cultivate patience, humility, and inner peace. Many religions promote the idea of lifelong learning and personal development, urging followers to strive for a better version of themselves. -/- The Cons of Religion in Society -/- 1. Dogmatism and Resistance to Change -/- While religion provides moral guidance, some religious institutions resist change and scientific progress. Throughout history, religious groups have opposed advancements in medicine, education, and human rights. The rejection of scientific discoveries, such as heliocentrism and evolution, demonstrates how religious dogma can hinder intellectual progress. -/- 2. Division and Conflict -/- Religious differences have been a source of wars, persecution, and social divisions. The Crusades, religious wars in Europe, and conflicts between different faiths have resulted in immense suffering. Even today, religious extremism and sectarian violence continue to fuel tensions in many parts of the world. Instead of uniting people, religion can sometimes create barriers between different groups. -/- 3. Suppression of Individual Freedom -/- Some religious doctrines impose strict rules on personal behavior, limiting individual freedom and self-expression. In certain religious societies, people face restrictions on their dress, career choices, and even personal relationships. Gender inequality, discrimination against LGBTQ+ individuals, and restrictions on freedom of thought are often justified using religious texts. This suppression of freedom can prevent people from living fulfilling lives according to their own beliefs. -/- 4. Exploitation and Corruption -/- Religious institutions have been used as tools for personal and political gain. Corrupt leaders have exploited followers for financial and political power. Cases of sexual abuse, fraud, and manipulation within religious organizations have damaged trust in religious institutions. When religious leaders misuse their influence for selfish purposes, it harms believers and weakens the moral authority of religion. -/- 5. Psychological Fear and Guilt -/- Some religious teachings instill fear of punishment, such as eternal damnation or divine wrath. This can create guilt and anxiety in individuals, leading to feelings of unworthiness or depression. The emphasis on sin and repentance can sometimes lead people to develop an unhealthy relationship with their own desires and emotions. -/- 6. Impediment to Scientific Thinking -/- In some cases, religious beliefs conflict with scientific knowledge, discouraging rational inquiry and critical thinking. Many religious traditions reject evidence-based theories like evolution and the Big Bang, promoting faith over reason. This resistance to scientific understanding can slow progress in fields such as medicine, environmental science, and technology. -/- 7. Overpopulation and Societal Issues -/- Certain religious teachings discourage birth control and family planning, leading to overpopulation and resource scarcity. In countries where religious beliefs strongly influence policy, restrictions on contraception contribute to high poverty rates and environmental degradation. Without proper population control, societal issues such as hunger, unemployment, and lack of healthcare become more severe. -/- Conclusion -/- Religion has been both a unifying force and a source of division in human history. It provides moral guidance, community support, and psychological comfort, while also inspiring charity and cultural achievements. However, it can also contribute to conflict, suppression of individual freedoms, and resistance to progress. -/- A balanced approach—one that respects religious traditions while promoting critical thinking and secular governance—can help societies maximize the benefits of religion while minimizing its negative effects. By encouraging open-mindedness and ethical responsibility, humans can ensure that religion continues to serve as a positive force in the modern world. -/- . (shrink)

Bridging Faith and Reason: Evolving Religion to Solve Human Suffering -/- Introduction -/- Religion has long promised salvation, with the idea of heaven or an afterlife serving as a source of hope and moral guidance. However, despite its influence, religion has not been able to fully eliminate human suffering. Wars, poverty, injustice, and ignorance persist, often even within religious societies. This raises an important question: Why does religion promise heaven yet fail to solve human suffering? More importantly, can religion evolve (...) to become a force for real, practical change in reducing suffering? -/- This essay explores the limitations of religious institutions in addressing human suffering and presents a vision for how religion, when aligned with scientific reasoning, critical thinking, and the universal law of balance, can contribute to a better world. -/- Why Religion Has Not Solved Human Suffering -/- Despite its moral teachings, religion has struggled to eliminate suffering due to several key factors: -/- 1. Overemphasis on the Afterlife Many religious teachings focus more on the promise of salvation after death rather than solving real-world issues in the present. This can lead to passive acceptance of suffering instead of actively working to eliminate it. -/- 2. Theological Justifications for Suffering Different religions explain suffering through concepts such as karma, sin, divine punishment, or a test of faith. While these beliefs provide spiritual comfort, they often discourage people from seeking real solutions to their problems. -/- 3. Human Nature and Free Will Religion teaches moral values, but it cannot force people to act morally. Greed, corruption, and ignorance continue to exist, often even among religious leaders, preventing real solutions to suffering. -/- 4. Lack of Systemic Solutions Religious institutions engage in charity and humanitarian work, but many do not address the root causes of suffering, such as economic inequality, lack of education, and scientific ignorance. -/- 5. Religious Dogma and Division Instead of uniting people to solve suffering, religious differences often fuel conflicts, discrimination, and social divisions, which worsen suffering rather than reducing it. -/- 6. Dependence on Faith Over Action Many religious followers rely too much on prayer and divine intervention rather than using science, education, and social reforms to create real change. This can lead to inaction, making suffering worse. -/- The Need for an Evolved Approach: Balancing Faith with Reason -/- While religion remains important for many, it must evolve to become a solution-oriented force rather than just a belief system. The key to this transformation is understanding and applying the universal law of balance in nature, which governs all decision-making and human behavior. -/- By integrating faith, reason, and practical action, religion can become a powerful ally in reducing suffering. Here’s how: -/- 1. Holistic Education Religion should be taught alongside critical thinking, science, and ethics to ensure that people understand how to apply spiritual values in solving real-world problems. This aligns with the idea of a reprogrammed educational system that teaches balance, homeostasis, and natural laws in decision-making. -/- 2. Moral Teachings with Practical Application Instead of focusing only on rituals and faith, religious teachings should emphasize practical solutions such as: -/- Reducing poverty through sustainable economic models -/- Promoting population balance to prevent overpopulation -/- Supporting scientific advancements for health and environmental sustainability -/- 3. Encouraging Critical Thinking Faith should not prevent questioning outdated beliefs or adapting to new knowledge. Instead of clinging to rigid traditions, religious institutions should embrace change and allow spiritual teachings to evolve alongside science. -/- 4. Global Cooperation Between Religion, Science, and Governance Religious institutions, scientists, and world leaders must work together rather than against each other. By uniting under common human values, they can: -/- Create policies that balance economic, environmental, and social sustainability -/- Use AI and technology to solve global issues such as hunger and healthcare -/- Encourage peaceful coexistence among different religions -/- 5. Reducing Dogma and Promoting Unity Religious institutions should prioritize common values over differences. Instead of dividing people, religion should focus on its core ethical principles, which are universal across all belief systems. -/- Conclusion: The Future of Religion in Solving Suffering -/- Religion should not remain stagnant in its approach to suffering. By embracing the universal law of balance, critical thinking, and scientific knowledge, religion can evolve into a force for real change. The goal should not just be promising heaven after death, but creating a more just, balanced, and sustainable world in the present. -/- For this transformation to happen, education must play a crucial role in ensuring that religious beliefs do not hinder progress, knowledge, and practical solutions. If religious institutions adapt to modern challenges, they could work alongside science and governance to truly reduce human suffering, making their spiritual promise of a better future a reality, not just a hope. -/- The question remains: Will religious institutions embrace this change, or will they resist it? The future of faith—and its role in human progress—depends on how willing people are to balance tradition with reason and action. -/- . (shrink)

What is techno-optimism and how can it be defended? Although techno-optimist views are widely espoused and critiqued, there have been few attempts to systematically analyse what it means to be a techno-optimist and how one might defend this view. This paper attempts to address this oversight by providing a comprehensive analysis and evaluation of techno-optimism. It is argued that techno-optimism is a pluralistic stance that comes in weak and strong forms. These vary along a number (...) of key dimensions but each shares the view that technology plays a key role in ensuring that the good prevails over the bad. Whatever its strength, to defend this stance, one must flesh out an argument with four key premises. Each of these premises is highly controversial and can be subjected to a number of critiques. The paper discusses five such critiques in detail. The paper also considers possible responses from the techno-optimist. Finally, it is concluded that although strong forms of techno-optimism are not intellectually defensible, a modest, agency-based version of techno-optimism may be defensible. (shrink)

This article brings a new perspective to the ethical debate on geoengineering through stratospheric aerosol injection (SAI), incorporating the emerging techno-moral change scholarship into the discussion surrounding sustainability. The techno-moral change approach can help us understand different ways in which technology might shape society. First, it helps highlight how values and norms are interrelated. Second, it shows that techno-moral change can happen even if the technology is in no way realized. Through the introduction of two techno-moral (...) vignettes, two diametrically opposed ways in which SAI forces us to rethink sustainability and our relationship with nature are suggested. SAI could lead to a situation of entrenchment, wherein sustainability as a norm is undermined, or transformation where the necessity of acting according to sustainability is highlighted. (shrink)

Humanitarian aid workers typically reject the accolade of hero as both untrue and undesirable. Untrue when they claim not to be acting beyond the call of duty, and undesirable so far as celebrating heroism risks elevating “heroic” choices over safer, and perhaps wiser ones. However, this leaves unresolved a tension between the denial of heroism and a sense in which certain humanitarian acts really appear heroic. And, the concern that in rejecting the aspiration to heroism an opportunity is (...) lost to inspire more and better humanitarian action. Having set out this problem in more detail in Part I, the argument in Part II will suggest that a virtue ethics approach to humanitarian moral obligations can make good sense of our intuitions concerning the role of heroism in humanitarian action. In Part III I will argue that at least “professional” humanitarians, instead of rejecting heroism, should aim to be heroes, in the sense of displaying a virtue of humanity in high-stakes contexts, because this is consistent with the aim of humanitarian action. Finally, some lingering problems of demandingness and motivation are considered. (shrink)

This work offers an analysis of all the legal and moral issues surrounding humanitarian intervention: the deaths of innocent persons and the Doctrine of Double Effect Governmental legitimacy - The Doctrine of Effective Political Control; UN Charter and evaluation of the Nicaragua ruling; The Morality of not intervening; US-led invasion of Iraq; Humanitarian intervention authorised by the UN Security Council - Iraq, Somalia, Haiti, Rwanda, and Bosnia among others highlight NATO's intervention in Kosovo; The Nicaragua Decision; and The (...) precedents of Panama, Liberia and Sierra Leone. The book's features include: a new framework based on the doctrine of double effect; basic principles of international ethics; outline of the moral argument for humanitarian intervention; explores the morality and legality of military action to end tyranny or anarchy; arguments in a much more detailed and complete fashion than in previous editions; in-depth examination of philosophy of international law; the relationship between custom and moral theory; new discussion of the question of right authority; and a full analysis of recent interventions in Kosovo and Iraq. book addresses a broad interdisciplinary audience of international lawyers, philosophers, and political scientists. In this new edition, the author responds to critics while updating the discussion in the light of the momentous events that took place at the beginning of the new millennium. (shrink)

Tesón's “humanitarian rationales” for the war in Iraq strain the traditional understanding of humanitarian intervention: The first, that the war was fought to overthrow a tyrant. The second, that it was a defense strategy establishing democratic regimes peacefully, but by force if necessary.

The nationalist phenomenon has played an important role in contemporary history. We are currently entering the fourth industrial revolution, a process of social and political change driven by artificial intelligence, 5G connectivity and other cutting-edge technologies. This paper explores the manifestation of nationalism in the fourth industrial revolution, in particular the concepts of techno-nationalism and digital nationalism, their relationship and their differences. Subsequently, the article explains how digital media affect the rise of techno-nationalism and offers a broader definition (...) of the concept, including the ideas of digital territory, digital culture and digital identity. The article concludes that techno-nationalism is a complex manifestation of nationalism that includes not only a country’s quest for technological sovereignty, but also has an ideological component strongly linked to the political use of cutting-edge technologies. (shrink)

The primary focus of this project is the silent and subvocal speech-recognition interface unveiled in 2018 as an ambulatory device wearable on the neck that detects a myoelectrical signature by electrodes worn on the surface of the face, throat, and neck. These emerge from an alleged “intending to speak” by the wearer silently-saying-something-to-oneself. This inner voice is believed to occur while one reads in silence or mentally talks to oneself. The artifice does not require spoken sounds, opening the mouth, or (...) any explicit or external movement of the lips. The essay then considers such subvocal “speech” as a mode of writing or saying and the interior of the mouth or oral cavity as its writing surface. It briefly revisits discussions of telepathy to recontextualize Heidegger’s warning against enframing language exclusively within calculative technics and physiology, which he suggests is detrimental to Mundarten (mouth-modes of regional dialects). It closes in reconsideration of Husserl’s phenomenology of language and meaning in Ideas as it might apply to subvocal speech-recognition interfaces. It suggests ways by which the electrophysiology that the device detects and deciphers (as an alleged intention of a presumed natural language unspoken vocally or aloud) might supplement Husserl’s insinuation of the Leiblichkeit of language through a self-stamping extraction of an extension of meaning. (shrink)

Most non-consequentialists “let the numbers count” when one can save either a lesser or greater number from equal or similar harm. But they are wary of doing so when one can save either a small number from grave harm or instead a very large number from minor harm. Limited aggregation is an approach that reconciles these two commitments. It is motivated by a powerful idea: our decision whom to save should respect each person who has a claim to our help, (...) including those whom we fail to save. However, it has recently been argued that it is open to decisive objections. I develop a new limitedly aggregative view:Hybrid Balance Relevant Claims. This view is well grounded in the reasons we have to be skeptical of aggregation and resolves all recent challenges by paying careful attention to the rationale for limited aggregation. (shrink)

According to a chorus of authors, the human life-world is currently invaded by an avalanche of high-tech devices referred to as “emerging,” ”intimate,” or ”NBIC” technologies: a new type of contrivances or gadgets designed to optimize cognitive or sensory performance and / or to enable mood management. Rather than manipulating objects in the outside world, they are designed to influence human bodies and brains more directly, and on a molecular scale. In this paper, these devices will be framed as ‘extimate’ (...) technologies (both intimate and external; both embedded and foreign; both life-enhancing and intrusive), a concept borrowed from Jacques Lacan. Although Lacan is not commonly regarded as a philosopher of technology, the dialectical relationship between human desire and technological artefacts runs as an important thread through his work. Moreover, he was remarkably prescient concerning the blending of life science and computer science, which is such a distinctive feature of the current techno-scientific turn. Building on a series of Lacanian concepts, my aim is to develop a psychoanalytical diagnostic of the technological present. Finally, I will indicate how such an analysis may inform our understanding of human life and embodiment as such. (shrink)

Climate change is an existential risk reinforced by ordinary actions in afuent societies—often silently present in comfortable and enjoyable habits. This silence is sometimes broken, presenting itself as a nagging reminder of how our habits fuel a catastrophe. As a case in point, global warming has created a state of urgency among wine makers in Spain, as the alcohol level has risen to a point where it jeopardises wine quality and thereby Spanish viticulture. Eforts are currently being made to solve (...) this problem technologically by developing (non-GMO) strains of yeast that produce less alcohol. If successful, this could help save Spanish viticulture. This kind of technological solution is routinely criticised for ofering simplistic “techno-fx” solutions to solve complex societal problems. However, it is not clear what features are criticised by the notion of techno-fx and hence how to avoid this criticism. In our interpretation, the techno-fx notion is not exclusively used as a dismissive term. The notion points to a general virtue of engineering: to create technological solutions that work silently in the background. This asset of technological solutions might sometimes be problematic and sometimes not. Hence, it needs to be analysed case-by-case by paying attention to the moral relevance of the hidden implications of the technology and of the unrefective actions and habits that they facilitate. Such moral analysis will in turn inform strategies for foregrounding this technology to counteract silencing. We discuss what this means in the case of modifying yeast as a viticultural climate resilience strategy. (shrink)

Despite the good intention of humanitarian agencies, humanitarian assistance and relief aid exacerbated the humanitarian crisis in Tanzania during 1994. In the case of Tanzania, humanitarian assistance relieved belligerents’ burden of sustaining conflicts, created safe spaces for armed combatants, undermined local economies, bestowed legitimacy upon belligerents, and fed armed combatants. This situation hence posed the typical humanitarian assistance dilemma for humanitarian agencies. While most scholars and aid practitioners suggest that humanitarian agencies should withdraw (...) their assistance in these contexts given aid’s apparent negative impact, there is relatively little research that properly identifies different kinds of ethical constraints and moral dilemmas that have long challenged humanitarian agencies. Referencing the case of late-twentieth-century Tanzania, this article contextualises the humanitarian assistance dilemma and systematically examines the ethical predicaments that surround it. Its analysis sheds light on moral quandaries that humanitarian agencies need to address in conflict situations. (shrink)

Defining actions in contradistinction to mere happenings runs into the problem of specifying the role of the agent and separating what the agent does from what they exploit or suffer. Traditionally these problems have been approached by starting with a simple act, such as an incidental movement, and considering causality, or by seeking to elucidate the connection between the act and the agent's intentions or reasons. It is suggested here that a promising approach is to shift attention from 'simple' movements (...) and start instead by exploring the general character of acquired skills. Balancing the body is one such skill and serves here as an exemplar. Some remarks made by Reid on balance are used in a Peircean framework for perception to suggest that, at least for humans, an action is always the performance of an acquired skill. Also, while action is constitutive of perception, bodily perception is the basis of action, providing in a feeling of ownership direct knowledge of an asymmetric opposition between the agent and the world. (shrink)

In one vision of human success, future human evolution lies in enhancing our bodies and especially our minds in order to achieve new levels of cooperation, morality, and well-being. In unadulterated form, this vision combines a pessimism in the human evolutionary heritage with an optimism in what technological enhancement can offer. This chapter points to a crucial blind spot: the role the social and cultural environment has played and continues to play in human evolution. In particular, the chapter emphasizes how (...) enhancement technologies are co-opted in the competition for social status. When this is taken into consideration, the vision of techno-libertarian success seems both less appealing and less plausible. Two desiderata for the concept of human success in the future are identified. (shrink)

Philosophical work exploring the relation between cognition and the Internet is now an active area of research. Some adopt an externalist framework, arguing that the Internet should be seen as environmental scaffolding that drives and shapes cognition. However, despite growing interest in this topic, little attention has been paid to how the Internet influences our affective life — our moods, emotions, and our ability to regulate these and other feeling states. We argue that the Internet scaffolds not only cognition but (...) also affect. Using various case studies, we consider some ways that we are increasingly dependent on our Internet-enabled “techno-social niches” to regulate the contours of our own affective life and participate in the affective lives of others. We argue further that, unlike many of the other environmental resources we use to regulate affect, the Internet has distinct properties that introduce new dimensions of complexity to these regulative processes. First, it is radically social in a way many of these other resources are not. Second, it is a radically distributed and decentralized resource; no one individual or agent is responsible for the Internet’s content or its affective impact on users. Accordingly, while the Internet can profoundly augment and enrich our affective life and deepen our connection with others, there is also a distinctive kind of affective precarity built into our online endeavors as well. (shrink)

Does it seem that with each reported state cyberattack, there comes an announcement of discovery, an attribution to one of a handful of usual suspects, some threatening language suggesting imminent retribution, and then nothing more? Increased incidence of cyberattack makes its occurrence seem simultaneously rampant in terms of publicity and minimal in terms of threat of war. If rampant, how can repeated deployment by the same actors carry no punitive consequences? How is such audaciousness tolerated? For some, a cyberattack by (...) a state is an act of war. Its prevalence suggests there must be a void somewhere that facilitates its use without consequence. Others think state cyberattack is like other internet novelties: digital malfeasance, amounting to a nuisance that naturally follows from a digital‐based existence, particularly since non‐state actors are typically involved. Yet, state‐on‐state hostilities are historically perilous on a vast scale, and there is a multilateral system for regulating the use of force in the context of war. Acts of war, even when seeming minimal in impact, are not by‐products of a digital fad, and cyberattack is now described as far more than ‘nuisance’. If anywhere, the place for clarity on hostile state cyberoperations use should be accounted for in International Humanitarian Law. Yet, in its present form, it is ambiguous if not silent on the subject, suggesting that cyberattack currently presents an advantage to perpetrating states. Does this void or these ambiguities make cyberattacks more legally advantageous to states than traditional, kinetic weaponry? I examine whether existing IHL is sufficiently adaptable to state cyberoperations through a mixed legal and theoretical approach and conclude that they do. (shrink)

Democratic theorists often distinguish between two views of democratic procedures. ‘Outcomes theorists’ emphasize the instrumental nature of these procedures and argue that they are only valuable because they tend to produce good outcomes. In contrast, ‘proceduralists’ emphasize the intrinsic value of democratic procedures, for instance, on the grounds that they are fair. In this paper. I argue that we should reject pure versions of these two theories in favor of an understanding of the democratic ideal that recognizes a commitment to (...) both intrinsically valuable democratic procedures and democratic outcomes. In instances in which there is a conflict between these two commitments, I suggest they must be balanced. This balancing approach offers a justification of judicial review on the grounds that it potentially limits outcomes that undermine democracy. But judicial review is not justifiable in any instance in which a bad democratic outcome results from democratic procedures. When the loss that would result from overturning a democratic procedure is greater than the gain to democracy that would result from ensuring against an undemocratic outcome; judicial review is not justifiable. Loss or gain to democracy is defined by the negative or positive impact of each action on the core democratic values of equality and autonomy, aspects of the democratic ideal. Even when judicial review is justified, the fact that it overturns intrinsically valuable procedures suggests that such review is never ideal from the standpoint of democracy. (shrink)

The interdisciplinary debate about the nature of expertise often conflates having expertise with either the individual possession of competences or a certain role ascription. In contrast to this, the paper attempts to demonstrate how different dimensions of expertise ascription are inextricably interwoven. As a result, a balanced account of expertise will be proposed that more accurately determines the closer relationship between the expert’s dispositions, their manifestations and the expert’s function. This finally results in an advanced understanding of expertise that views (...) someone as an expert only if she is undefeatedly disposed to fulfill a contextually salient service function adequately at the moment of assessment. (shrink)

I argue that most wild animals live bad lives, and that we should intervene in nature to improve their wellbeing.

Experimental balance is usually understood as the control for the value of the conditions, other than the one under study, which are liable to affect the result of a test. We discuss three different approaches to balance. ‘Millean balance’ requires identifying and equalizing ex ante the value of these conditions in order to conduct solid causal inferences. ‘Fisherian balance’ measures ex post the influence of uncontrolled conditions through the analysis of variance. In ‘efficiency balance’ the (...) value of the antecedent conditions is decided ex ante according to the efficiency they yield in the estimation of the treatment outcome. Against some old arguments by Worrall, we show that in both Fisherian and efficiency balance there are good reasons to randomize the allocation of treatments, in particular when there is no agreement among experimenters as to the antecedent conditions to be controlled for. (shrink)

The current humanitarian use of drones is focused on two applications: disaster mapping and medical supply delivery. In response to the growing interest in drone deployment in the aid sector, we sought to develop a resource to support value sensitivity in humanitarian drone activities. Following a bottom-up approach encompassing a comprehensive literature review, two empirical studies, a review of guidance documents, and consultations with experts, this work illuminates the nature and scope of ethical challenges encountered by humanitarian (...) organizations embarking upon innovation programmes. The Framework for the Ethics Assessment of Humanitarian Drones (FEAHD) identifies five values and five key questions related to ethical considerations along the decision chain of humanitarian drone activities. It fills a gap between high-level, principle-based guidance related to humanitarian innovation, and detailed operation-oriented checklists for projects involving the use of drones. In this way, the FEAHD contributes to support value sensitivity in the humanitarian use of drones. (shrink)

The claim that we live in a post-truth era has led to a significant body of work across different disciplines exploring the phenomenon. Many have sought to investigate the role of fake news in bringing about the post-truth era. While this work is important, the narrow focus on this issue runs the risk of giving the impression that it is mainly new forms of media that are to blame for the post-truth phenomenon. In this paper, we call attention to the (...) ways in which journalistic practices in traditional forms of media also play an important role in contributing to a post-truth environment. We will do so by focusing on one particular practice common in news journalism. False balance involves presenting two sides of a debate as more equal than is justified by the evidence. We will argue that although false balance does not constitute fake news, it does contribute to an environment in which truth is devalued. By obscuring what counts as evidence and who qualifies as an authority, false balance legitimizes post-truth attitudes. We finish by outlining the virtues that journalists should develop in order to guard against false balance. While fake news is made more likely when journalists possess the vices of dishonesty, prejudice or corruption, we argue that focusing too much on guarding against these vices may actually make false balance more likely. In order to be responsible gatekeepers and to avoid false balance, journalists must also develop the virtues of wisdom, vigilance, courage, care and justice. (shrink)

Techno-ethics is the area in the philosophy of technology which deals with emerging robotic and digital AI technologies. In the last decade, a new techno-ethical challenge has emerged: Autonomous Weapon Systems (AWS), defensive and offensive (the article deals only with the latter). Such AI-operated lethal machines of various forms (aerial, marine, continental) raise substantial ethical concerns. Interestingly, the topic of AWS was almost not treated in Jewish law and its research. This article thus proposes an introductory ethical-halakhic perspective (...) on AWS, in the Israeli context. The article has seven sections. Section 1 defines AWS and the main ethical concerns it evokes, while providing elementary definitions and distinctions. §2 locates AWS within the realm of Jewish laws of war (hilkhot-ẓava), which recognize the right for self-defense, as well as the status of universally accepted moral norms. §3 unfolds pragmatic ethical premises of a humane techno-ethics, which are required for the identifying AWS as a moral question: I. Relationality; II. Technology is not (completely) neutral; III. The fallaciousness of transhumanism. It is argued that these premises are compatible with halakhic tradition. §4 investigates the question of the morality of AWS, within the field of military AI ethics. It is clarified why the standard categories of war-ethics (ad bello, in bellum) do not capture the singular ethical problem of AWS, which pertains to the operation of military means, rather than their human targets. It is argued that reductive perception of the human mind is misleading about the feasibility of ‘ethical robots’, capable of independent moral discretion. To provide a thick examination of human agency from the perspective of Jewish tradition, §5 explores two stories from the biblical book of Samuel (the murder of Nob’s priests and of Uriah). The lessons about the significance of moral agency within the pubic-political military sphere are made explicit, as well as the possible costs resulting from the loss of human agency in the case of AWS. Given that realpolitik considerations are basic in halakhah, §6 considers some possible contemporary socio-political implications of the AWS, that may risk the sustainability of the democratic project. §7 concludes by pointing out humane contributions of Jewish law to contemporary techno-ethics. (shrink)

van Els, Paul. "Wereldverbeteraar in een eetcultuur" (Humanitarian in a Food Culture). Review of Mencius: Inleiding, vertaling en commentaar, by Karel van der Leeuw. China Nu 33, no. 3 (2008): 46–47.

The author has extensive law enforcement experience and the paper is intended to provoke thought on the use of technology as it pertains to information sharing between the police and the private sector. -/- As the world edges closer and closer to the convergence of man and machine, the human capacity to retrieve information is increasing by leaps and bounds. We are on the verge of knowing everything and anything there is to know, and literally in the blink of an (...) eye! -/- This means that police will have the capacity to learn everything about everyone with the only restriction being privacy legislation. But it also means that those involved in immoral, unlawful or illegal activity will have that same capacity and with no such restriction. ‘Bad Brother’ may be far more dangerous than ‘Big Brother!' -/- The global community requires a secure and credible system to retrieve and assess all of the information ‘generally available to the public.' A system that will strive to keep ‘Big Brother’ in check and ‘Bad Brother’ out, all the while providing a means of alerting citizens to genuine risks or to dangerous people. Such as system would help diffuse the systemic inaccurate and harmful profiling that is often based on rumours and innuendo. -/- There is an identified public-private partnership opportunity. A chance to work with privacy advocate groups and background checking private companies to define, design and deliver on something that will be of immense benefit to citizens around the globe. -/- We have an opportunity to create something that will work to ensure that only the best information gets used and in a moralistic, lawful and legal way! Technology continues to move forward at incomprehensible speeds – failure to act could have serious consequences. (shrink)

The aim of this paper is to provide a detailed characterisation of some ways in which our preferences reflect our reasons. I will argue that practical reasons can be characterised along two dimensions that influence our preferences: their balance and their weight. This is analogous to a similar characterisation of the way in which probabilities reflect the balance and weight of evidence in epistemology. In this paper, I will illustrate the distinction between the balance and weight of (...) reasons, and show how this is crucial for an adequate account of preference and choice. The upshot is a more complete picture of a particular kind of decision, labelled by Isaac Levi and, more recently, Ruth Chang as ‘hard choices’. These are choices in which one option is better than another in some ways, the other is better than the first in some ways, but neither seems better overall. The distinction between the balance and weight of reasons presents a new way of understanding how hard choices vary by degree and what it is that makes them so hard. (shrink)

This paper takes up Bethesda Game Studios' Starfield (2023) as an aesthetic artefact, carefully attending to the thematics of the game's narrative in their operation as structuring "thought patterns" for the player's experience of the game, thought patterns that give form to the "sensible fabric" of the game and so constitute an imaginary or "distribution of the sensible" that requires critique (Rancière, 2013). Utilizing the aesthetic and material-economic theories of Nicolas Bourriaud, Jacques Rancière, Jussi Parikka, and David Graeber, this paper (...) examines the aesthetics of the techno-ecological imaginary that Starfield institutes, close reading the play of perspectives into which the game invites the player-character, and analysing this play in its problematic orientation to the key dramatic revelation of planetary catastrophe that occurs late in the game's main campaign. If, as climate and games scholar Benjamin Abraham writes (2022), "[b]ringing the climate crisis 'home' to all of our lives, all of our workplaces, all of our hobbies, is the necessary first step in acting to reverse climate action," then illuminating and critiquing Starfield's deployment of such a crisis will help players, scholars, and developers alike take the first step in learning to pay attention to the very "modes of perception" that prevent us from effecting real change in the global technological systems that have brought us to the brink of planetary collapse. (shrink)

Chapter 3 of the ongoing publication "Artificial Aesthetics" Book information: Assume you're a designer, an architect, a photographer, a videographer, a curator, an art historian, a musician, a writer, an artist, or any other creative professional or student. Perhaps you're a digital content creator who works across multiple platforms. Alternatively, you could be an art historian, curator, or museum professional. -/- You may be wondering how AI will affect your professional area in general and your work and career. Our book (...) offers intellectual tools to help us better see the future of creative fields. These tools come from philosophy of art, experimental psychology, media theory, digital culture studies and data science. The book is the first to combine these different perspectives together. -/- We started the work on the book in summer 2019, exchanging numerous messages, commenting on each other ideas, and sharing drafts of sections. The final book is a result of this process. Although each chapter is written by one author, it reflects the discussions we had over 27 months. (shrink)

In this article, responding to assertions that the principle of double effect has no place in legal analysis, I explore the overlap between double effect and negligence analysis. In both, questions of culpability arise in situations where a person acts with no intent to cause harm but where reasonable foreseeability of unintended harm exists. Under both analyses, the determination of whether such conduct is permissible involves a reasonability test that balances that foreseeable harm against the good intended by the actor's (...) conduct. In both, absent a finding that the foreseeable harm is unreasonable in light of that intended good, no liability will be imposed upon the actor. Even conceding, however, such general similarity between double effect and negligence analysis - disagreement over the proper interpretation of the reasonability criterion at play in negligence poses an additional challenge for the attempt to correlate negligence with double effect. Economic efficiency interpretations of negligence, for example, purportedly based on the Learned Hand Formula and the RESTATEMENT (SECOND) OF THE LAW OF TORTS, propose that culpability depends upon a utilitarian balancing of good effects of conduct (utility) versus its harmful foreseeable consequences (magnitude of risk of injury). Based on such an interpretation of negligence, however, contrasts between actors' states of mind, and normative differences between kinds of goods and harms, ultimately fade into the background and become irrelevant as essential conditions for properly assessing liability. This article elaborates and defends the view that double effect analysis lies at the heart of negligence theory. Part I elucidates in more detail the principle of double effect and describes its prima facie operation in negligence analysis. Part II considers and rejects the economic efficiency interpretation that has been offered as a theory of negligence, overcoming the challenge that such an interpretation presents for the effort to locate double effect analysis in the law. Part III illustrates and confirms the overlap between double effect and negligence by consideration of a series of case applications. The Article proposes that the weighing of conflicting values in double effect analysis and negligence is not achieved - as proposed by law and economics theory with respect to negligence - by imposing a consequentialist-utilitarian reduction of all value to a single concept of good and eliminating the relevance of traditional state of mind distinctions between intention and foreseeability. Instead, each mode of analysis recognizes that distinct culpability determinations flow naturally and plausibly from an appreciation of the traditional legal distinctions made between various types of goods and harms, and upon whether such goods and harms come about as result of an actor's intention or mere foreseeability. Keywords: Double effect, negligence, intention, foreseeability, choice, law and economics, utilitarianism, consequentialism, weighing of values. (shrink)

Distributing the system workload and balancing all incoming requests among all processing nodes in cloud computing environments is one of the important challenges in today cloud computing world. Many load balancing algorithms and approaches have been proposed for distributed and cloud computing systems. In addition the broker policy for distributing the workload among different datacenters in a cloud environment is one of the important factors for improving the system performance. In this paper we present an analytical comparison for the combinations (...) of VM load balancing algorithms and different broker policies. We evaluate these approaches by simulating on CloudAnalyst simulator and the final results are presented based on different parameters. The results of this research specify the best possible combinations. (shrink)

This paper discusses the epistemology of the Internet of Things [IoT] by focusing on the topic of trust. It presents various frameworks of trust, and argues that the ethical framework of trust is what constitutes our responsibility to reveal desired norms and standards and embed them in other frameworks of trust. The first section briefly presents the IoT and scrutinizes the scarce philosophical work that has been done on this subject so far. The second section suggests that the field of (...) epistemology is not sufficiently capable of dealing with technologies, and presents a possible solution to this problem. It is argued that knowledge is not only social phenomena, but also a technological one, and that in order to address epistemological issues in technology, we need to carefully depart from traditional epistemic analysis and form a new approach that is technological (termed here Techno-Epistemology). The third and fourth sections engage in an epistemic analysis of trust by dividing it in to various frameworks. The last section argues that these various frameworks of trust can be understood to form a trustworthy large-scale socio-technological system, emphasizing the place of ethical trust as constituting our commitment to give proper accounts for all of the other frameworks. (shrink)

By utilizing words, photographs, and motion pictures, this multimodal and multisited project traces a rhizomatic genealogy of Russian Cosmism—a nineteenth century political theology promoting a universal human program for overcoming death, resurrecting ancestors, and traveling through the cosmos—throughout post-Soviet techno-utopian projects and imaginaries. I illustrate how Cosmist techno-utopian, futurist, and other-than-human discourse exist as Weberian “elective affinities” within diverse ecologies of the imagination, transmitting a variety of philosophies and political programs throughout trans-temporal, yet philosophically bounded, communities. With a (...) particular focus on the United States and Ukraine, and taking an apophatic analytical position, I dissect how different groups of philosophers, technologists, and publics interact(ed) with Cosmism, as well as how seemingly disparate communities (re)shape and deterritorialize Cosmist political theology in an attempt to legitimize their constructed political imaginaries. (shrink)