Under what circumstances if ever ought we to grant that Artificial Intelligences (AI) are persons? The question of whether AI could have the high degree of moral status that is attributed to human persons has received little attention. What little work there is employs western conceptions of personhood, while non-western approaches are neglected. In this article, I discuss African conceptions of personhood and their implications for the possibility of AI persons. I focus on an African account of personhood that is (...) prima facie inimical to the idea that AI could ever be ‘persons’ in the sense typically attributed to humans. I argue that despite its apparent anthropocentrism, this African account could admit AI as persons. (shrink)

This article discusses two complementary themes that play an important role in contemporary South African political philosophy: (1) the racist tradition in Western philosophy; and (2) the role of ubuntu in regaining an authentic African identity, which was systematically suppressed during the colonial past and apartheid. These are also leading themes in Mogobe Ramose’s African Philosophy Through Ubuntu. The first part concentrates on John Locke. It discusses the thesis that the reprehensible racism of many founders of liberal political philosophy has (...) lethally infected liberal theory. This view neglects the distinction between genesis and justification. Political liberalism has since cleansed itself of the prejudices of its spiritual ancestors. Liberal human rights exclude racism as a matter of principle. The second part discusses the claim that the ubuntu philosophy provides a better basis for a constitution in a modern society than political liberalism. A major problem is that ubuntu is an essentially contested concept. Some philosophers consider ubuntu to be a moribund notion (Matolino); others see it as a vital concept par excellence. In the latter case, it is elaborated from sundry incompatible political views, ranging from African nationalism (Ramose) via humanist communitarianism (Metz) to liberalism (Mboti). Conclusion: as an essentially contested ideological concept, ubuntu should not be a decisive constitutional standard for the application of state force. In contrast, the constitutional model of political liberalism provides a reasonable alternative, as it is designed precisely to solve the problem of social plurality and ideological contest. (shrink)

This paper considers whether a divine-command theory of moral obligation could justify morally horrible acts, partly by examining Kierkegaard’s writings. It argues that only the commands of a God who is essentially good could be morally justified, and thus no defensible version of a DCT could actually justify horrible acts. In Works of Love Kierkegaard defends such a DCT, and thus is committed to the claim that any actual commands of God must be aimed at the good. This is consistent (...) with the claim that if we knew that a command that is alleged to be from God is directed at what is bad, the command must not be authentic. The issue raised by Fear and Trembling, where Kierkegaard’s pseudonym Johannes de Silentio considers the “binding of Isaac” story, thus raises crucial epistemic issues, which cannot be settled without considering how one might come to know that a purported revelation from God is authentic, as well as how one might come to believe that some particular moral belief is wrong. The paper defends the view that if one knew that a revelation from God was authentic, then one could be justified in holding a moral view on some particular issue, such as veganism, that clashes with the dominant views of one’s contemporaries. (shrink)

A widely accepted view in epistemology is that we do not have direct control over our beliefs. And we surely do not have as much control over our beliefs as we have over simple actions. For instance, you can, if offered $500, immediately throw your steak in the trash, but a meat-eater cannot, at will, start believing that eating animals is wrong to secure a $500 reward. Yet, even though we have more control over our behavior than we have over (...) our beliefs, some of our behavior, especially moral behavior, is heavily influenced by our beliefs. Meat-eating is one example. So, if we do not have direct control over our beliefs and our beliefs influence our moral behavior, it’s no wonder meat-eaters aren’t immediately boycotting Burger King and lining up for the Beyond Burger after hearing about the mistreatment of farmed animals. So, how, or can we, inspire meat-eaters to change their beliefs regarding the moral significance of meat-eating and, consequently, their animal-eating behavior? I propose an answer to this difficult question. (shrink)

There is the world of ideas and the world of practice; the French are often for sup pressing the one and the English the other; but neither is to be suppressed. -Matthew Arnold The Function of Criticism at the Present Time From its inception, bioethics has confronted the need to reconcile theory and practice. At first the confrontation was purely intellectual, as writers on ethical theory (within phi losophy, theology, or other humanistic disciplines) turned their attention to topics from the (...) world of medical practice. Recently the confrontation has grown more intense. The ap pointment of clinical ethicists in hospitals and other health care settings is an accelerating trend in North America. Concomitantly, those institutions involved in training peo ple in clinical ethics have added organized exposure to the world of practice, in the form of placement requirements, to the normal academic course load. In common with other dis ciplines, bioethics has begun to see clinical training as a con dition of didactic theory and apprenticeship. (shrink)

In this article I connect two concepts that played central roles in the School of Meinong: the notion of impossible objects and that of Gestalt. Ehrenfels claims that Widerspruch or incompatibility would be a temporal Gestalt quality, specifically the trying and failing to build an intuitive presentation. Where, when, and how does this process break down exactly? Meinong’s Graz students developed a more detailed production theory for the presentation of Gestalten (Vorstellungsproduktion) which can help to determine how the failure to (...) produce one Gestalt can generate another, which moreover is typical of impossible objects. There are three contributions to Meinong’s 1904 volume Untersuchungen zur Gegenstandstheorie und Psychologie, the ones by Mally, Benussi, and Ameseder, that provide helpful analyses to clarify the incompatibility Gestalt. These suggest three options to refine the analysis of the Gestalt of impossible objects. The conclusion is that the failure of the Vorstellungsproduktion itself is not enough, the incompatibility relation between the foundations must also play a role. (shrink)

Proposed quantum experiments in deep space will be able to explore quantum information issues in regimes where relativistic effects are important. In this essay, we argue that a proper extension of quantum information theory into the relativistic domain requires the expression of all informational notions in terms of quantum field theoretic (QFT) concepts. This task requires a working and practicable theory of QFT measurements. We present the foundational problems in constructing such a theory, especially in relation to longstanding causality and (...) locality issues in the foundations of QFT. Finally, we present the ongoing Quantum Temporal Probabilities program for constructing a measurement theory that (i) works, in principle, for any QFT, (ii) allows for a first- principles investigation of all relevant issues of causality and locality, and (iii) it can be directly applied to experiments of current interest. (shrink)

Letters to Doubting Thomas is an exchange of letters between two characters on the existence of God; it provides a cumulative case for Theism (the belief that God exists). Chapter by chapter, theism is compared with Naturalism (roughly, the view that there is no God and that ultimate reality is physical reality), concluding that Theism (on balance) provides a better explanation of the world and human life than does Naturalism.

Multiple different understandings and uses exist of what granularity is and how to implement it, where the former influences success of the latter with regards to storing granular data and using granularity for reasoning over the data or information. We propose a taxonomy of types of granularity and discuss for each leaf type how the entities or instances relate within its granular level. Such unambiguous distinctions can guide a conceptual modeler to better distinguish between the types of granularity and the (...) software developer to improve on implementations of granularity. (shrink)

This study explores company support for men's participation in child care in Sweden, where the government promotes gender equality. The authors investigate the influence of two ideologies about gender, the doctrine of separate spheres and masculine hegemony, on the responsiveness to fathers shown by Sweden's largest corporations. Father-friendly companies had adopted values associated with the private sphere and prioritized entrance of women into the public sphere. Companies with less masculine hegemony provided some informal but no formal support to fathers. Following (...) social justice theory, future research could focus on how fathers come to perceive the lack of corporate responsiveness as unfair. (shrink)

In this investigation of the contemporary notion of evil, C. Fred Alford asks what we can learn about this concept, and about ourselves, by examining a society where it is unknown--where language contains no word that equates to the English term "evil." Does such a society look upon human nature more benignly? Do its members view the world through rose-colored glasses? Korea offers a fascinating starting point, and Alford begins his search for answers there.In conversations with hundreds of Koreans from (...) diverse religions and walks of life--students, politicians, teachers, Buddhist monks, Confucian scholars, Catholic priests, housewives, psychiatrists, and farmers--Alford found remarkable agreement about the nonexistence of evil. Koreans regard evil not as a moral category but as an intellectual one, the result of erroneous Western thinking. For them, evil results from the creation of dualisms, oppositions between people and ideas.Alford's interviews often led to discussions about imported ways of thinking and the impact of globalization upon society at large. In particular, he was struck by how Koreans' responses to globalization matched Westerners' views about evil. In much of the world, he argues, globalization is the ultimate dualism--attractive for the enlightenment and freedom it brings, terrifying for the great social and personal upheaval it can cause. (shrink)

Their contributions range from analyzing and defending classical conceptions of eternity (Boethius's and Aquinas's) to vindicating everlastingness accounts, and ...

Most of current theoretical analyses on biological functions can be classified as etiological or dispositional, depending on how they deal with the teleological dimension. In this paper, we propose a critical survey of these two perspectives, and we argue that some recent studies have set the basis of a new approach which grounds the teleological dimension of functional attributions in the organizational properties of living systems. We outline a new proposal within this new approach, based on an interpretation of living (...) systems as organized self-maintaining systems. (shrink)

In his lectures on ethics and on the state Schleiermacher develops a theory of a limited communitarian state, one that purports to balance individual interests and rights with the more general aims...

ABSTRACT During a visit to Europe in the autumn of 1882, Henry Augustus Rowland, Professor of Physics at Johns Hopkins University, displayed diffraction gratings produced on a ruling engine he had designed and built, which were bigger and much higher quality than any previously made. Some were of a novel type, ruled on concave surfaces, which he used in a simple but equally novel spectroscope that he had devised, to reveal spectral lines in great detail, and by means of photography (...) to record spectral data much more rapidly than previously possible. Over about twenty years Rowland built three ruling engines, published photographic maps of the solar spectrum, compiled a catalogue of the wavelengths of lines in the solar spectrum correlated with laboratory-produced spectra of almost all the chemical elements, and produced and sold the diffraction gratings used by spectroscopists everywhere. For decades after his death Rowland’s ruling engines remained practically the only source of good-quality diffraction gratings. This paper describes and analyses this work of Rowland and of the other men, Theodore Schneider, John Brashear, and Lewis Jewell, who played major roles in it. (shrink)

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and (...) manuscripts. Lectures from specific years are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'The Consummate Religion' is Hegel's name for Christianity, which he also designates 'the Revelatory Religion'. Here he offers a speculative interpretation of major Christian doctrines: the Trinity, creation, humanity, estrangement and evil, Christ, the Spirit, the spiritual community, church and world. These interpretations have had a powerful and controversial impact on modern theology. (shrink)

Sir Richard Phillips was a London-born author and publisher of educational textbooks who used a vast array of pseudonyms, including that of Reverend C. C. Clarke. Phillips' marketing techniques - the systematic borrowing of famous authors' names for his textbooks, along with the multiplication of easy to produce related educational products - were key to his success. No doubt meant as an accessible encyclopaedia, this 40th edition of 1834 - attributed to Phillips himself - is a surprisingly vast and heterogeneous (...) survey, which compiles natural and man-made curiosities across the world. The Himalayas and Mont Blanc share a chapter with the Peak of Derbyshire; famous rivers lead to mysterious subterranean forests; and Stonehenge is closely followed by St Paul's cathedral. Halfway between reference book and textbook, this richly illustrated volume is a fascinating catalogue of the world's wonders as perceived in the early nineteenth century. (shrink)

Kant had a notion of our determined and freely-choosing behavior which illuminates basic assumptions of contemporary ideologies. A myopic embracement of only one or the other behavior has been superseded by a new entanglement which renders moot ordinary political classifications. Fascism had typically affirmed the radical freedom of an Uebermensch as well as a superior race and racism; Marxist communism a radical determinism as well as inevitable class warfare. But during the Cold War, especially since the 1960s, there arose in (...) open societies a virulent assimilation of the two ideologies. Understood as a species of the"New Left", the ideology has effectively combined name-calling ad hominem attacks of "racism" with"elite white classes" to politicize dialogue and to suppress objective pursuits of truth as well as to foster ethnic identity and provide an unprecedented apologetics for global conflict. (shrink)