This article sets out the rationale for a United Nations Regulation for Artificial Intelligence, which is needed to set out the modes of engagement of the organisation when using artificial intelligence technologies in the attainment of its mission. It argues that given the increasing use of artificial intelligence by the United Nations, including in some activities considered high risk by the European Commission, a regulation is urgent. It also contends that rules of engagement for artificial intelligence at the United Nations (...) would support the development of ‘good artificial intelligence’, by giving developers clear pathways for authorisation that would build trust in these technologies. Finally, it argues that an internal regulation would build upon the work in artificial intelligence ethics and best practices already initiated in the organisation that could, like the Brussels Effect, set an important precedent for regulations in other countries. (shrink)

In this paper I juxtapose a representative sample of contemporary historical biblical scholarship, namely, Raymond Brown’s well-regarded interpretation of the empty tomb stories in the Gospel of John, with an example of biblical exegesis drawn from a typical medieval play, Visitatio Sepulchri. The point of the comparison is to consider the presuppositions on which these differing approaches to the biblical texts are based, The naive inattention to history shown by the play shows the importance of the work of historically oriented (...) biblical critics. On the other hand, reflection on the methodology of the play provides some reason for doubting that the methodology employed by Brown is acceptable in every case. (shrink)

‘Abandon all hope, ye who enter here’ is, as we all recognize, the inscription over the gate of Dante's hell; but we perhaps forget what precedes that memorable line. Hell, the inscription says, was built by divine power, by the highest wisdom, and by primordial love. Those of us who remember Dante's vivid picture of Farinata in the perpetually burning tombs or Ulysses in the unending and yet unconsuming flames may be able to credit Dante's idea that Hell was (...) constructed by divine power; and if we understand ‘wisdom’ in this context as denoting an intellectual virtue only, then we might agree that only divine wisdom is capable of making something like Dante's hell. (shrink)

How feasible are conceptual engineering projects of social concepts that aim for the engineered concept to be deployed in people's ordinary conceptual practices? Predominant frameworks on the psychology of concepts that shape work on stereotyping, bias, and machine learning have grim implications for the prospects of conceptual engineers: conceptual engineering efforts are ineffective in promoting certain social‐conceptual changes. Since conceptual components that give rise to problematic social stereotypes are sensitive to statistical structures of the environment, purely conceptual change won't be (...) possible without corresponding world change. This tradition, however, tends to ignore that concepts don't only encode statistical, but also causal information. Paying attention to this feature of concepts, I argue, shows that conceptual engineering is not only possible. There is an imperative to conceptually‐engineer. (shrink)

Research involving and impacting Indigenous Peoples is often of little or no benefit to the communities involved and, in many cases, causes harm. Ensuring that Indigenous research is not only ethical but also of benefit to the communities involved is a long-standing problem that requires fundamental changes in higher education. To address this necessity for change, the authors of this paper, with the help of graduate and Indigenous community research assistants, undertook community consultation across their university to identify the local (...) and national ethical needs of Indigenous researchers, communities, and Elders. This paper provides an overview of the consultation process, the themes that emerged from the consultations, and a model of the Wholistic Indigenous Research Framework that emerged. (shrink)

Psychological essentialism is the hypothesis that humans represent some categories as having an underlying essence that unifies members of a category and is causally responsible for their typical attributes and behaviors. Throughout the past several decades, psychological essentialism has emerged as an extremely active area of research in cognitive science. More recently, it has also attracted attention from philosophers, who put the empirical results to use in many different philosophical areas, ranging from philosophy of mind and cognitive science to social (...) philosophy. This article aims to give philosophers who are new to the topic an overview of the key empirical findings surrounding psychological essentialism, and some of the ways the hypothesis and its related findings have been discussed, extended, and applied in philosophical research. (shrink)

Clinical ethics has developed significantly in Europe over the past 15 years and remains an evolving process. While sharing our experiences in different European settings, we were surprised to discover marked differences in our practice, especially regarding the position and role of patients. In this paper, we describe these differences, such as patient access to and participation or representation in ethics consults. We propose reasons to explain these differences, hypothesizing that they relate to the historic and sociocultural context of implementation (...) of clinical ethics consultation services (Cecs), as well as the initial aims for which each structure was established. Then, we analyse those differences with common ethical arguments arising in patient involvement. We conclude that there is no unique model of best practice for patient involvement in clinical ethics, as far as Cecs reflect on how to deal with the challenging ethical issues raised by patient role and position. (shrink)

Why do children learn language more easily than adults do? This puzzle has fascinated cognitive and language scientists for decades. In the present letter, we approach the language learning puzzle from a cognitive perspective that is inspired by evidence from the perceptual and motor learning literature. Neuroscientific studies show that two memory systems in the brain are involved in human learning: an early implicit procedural memory system and a late-developing cognitive or declarative memory system. We argue that higher cognitive development (...) constrains implicit statistical learning processes that are essential for learning patterns and regularities in languages, that is, the adult cognitive architecture has a cost. This is supported by experimental evidence showing that acquisition of implicit linguistic knowledge is enhanced under cognitive depletion in adults. More research is needed to test the cognitive cost hypothesis as it could partly solve the language learning puzzle. (shrink)

War-orphans from Thasos: a new fragment of the « Agathoi Decree » (ca 360-350 B. C). A new fragment of the « Agathoi Decree » is here published (J. POUILLOUX, Recherches sur Thasos I, 141), which contains arrangements for the public funerals of citizens killed in war. The twenty-two new lines contain three additional clauses. The city guarantees the maintenance of war-orphans through a daily allowance, provided that they are genuinely needy. The sons of metics will receive a fixed grant (...) of 17,5 staters. A third, unspecified, category (the sons of nothoi? freedmen?) are entitled to certain privileges, specified in an earlier decree. The decree is to be published near the prytaneion. The document reveals, among other things, the existence of a board of prytaneis. It also allows for a reexamination of monetary questions, in particular the denominations of the new currency system introduced in Thasos in the early fourth century B.C. The whole decree is strongly influenced by the Athenian model. It was probably adopted in exceptionally grave military circumstances, very likely the Datos/Krenides war of 360-356 B.C. (shrink)

This article investigates the concept of the ground truth as both an epistemic and technical figure of knowledge that is central to discussions of machine vision and media techniques of visuality. While ground truth refers to a set of remote sensing practices, it has a longer history in operational photography, such as aerial reconnaissance. Building on a discussion of this history, this article argues that ground truth has shifted from a reference to the physical, geographical ground to the surface of (...) the images echoing earlier points raised by philosopher Jean-Luc Nancy that there is a ground of the image that is central to the task of analysis beyond representational practices. Furthermore, building on the practices of pattern recognition, composite imaging, and different interpretational techniques, we discuss contemporary practices of machine learning that mobilizes geographical earth observation datasets for experimental purposes, including tests such as “fake geography” as well as artistic practices, to show how ground truth is operationalized in such contexts of AI and visual arts. (shrink)

This work argues that Christ's atonement disarms human resistance to God's love and so brings about acceptance of divine forgiveness.

Intersectionality has been adopted as the preferred term to refer to and to analyze multiple axes of oppression in feminist theory. However, less research examines if this term, and the political analyses it carries, has been adopted by women’s rights organizations in various contexts and to what effect. Drawing on interviews with activists working in a variety of women’s rights organizations in France and Canada, I show that intersectionality is only one of the repertoires that a women’s rights organization might (...) use to analyze the social experience and the political interests of women situated at the intersection of several axes of domination. I propose a typology of four repertoires that activists use to reflect on intersectionality and inclusiveness. Drawing on a quantitative and qualitative analysis of the interview data, I show that hegemonic repertoires about racial or religious identity in one national context shape the way activists and organizations understand intersectionality and its challenges. The identity of organizations, as well as their main function, also shape their understanding of intersectional issues. (shrink)

After the ‘empirical turn’ in bioethics, few specific approaches have been developed for doing clinical ethics research in close connection with clinical decision-making on a daily basis. In this paper we describe the ‘committed researcher’ approach to research in clinical ethics that we have developed over the years. After comparing it to two similar research methodological approaches, the ‘embedded researcher’ and ‘deliberative engagement’, we highlight its main features: it is patient-oriented, it is implemented by collegial and multidisciplinary teams, it uses (...) an ethical grid to build the interview guide, and it is geared towards bringing the results to bear on the public debate surrounding the issue at stake. Finally, we position our methodological approach with respect to the ‘is vs. ought’ distinction. We argue that our ‘commitment researcher’ approach to clinical ethics research takes concerned people’s life-building values as the main data, and compares them to the larger normative framework underlying the medical practice at stake. (shrink)

Withdrawing Artificial Nutrition and Hydration in the neonatal intensive care units has long been controversial. In France, the practice has become a legal option since 2005. But even though, the question remains as to what the stakeholders’ experience is, and whether they consider it ethically appropriate. In order to contribute to the debate, we initiated a study in 2009 to evaluate parental and health care professionals perspectives, after they experienced WAHN for a newborn. The study included 25 cases from 5 (...) different clinical neonatology departments. We interviewed both the parents and some of the HCP who cared for the baby, at least 6 months after this latter deceased. We proceeded through in-depth individual qualitative interviews. Content was analyzed for themes and patterns that emerged from the data. Some parents expressed that WANH offered an opportunity to the family to spend a few demedicalized days with the baby before she dies, without any tubes and machines, and to be well supported by the HCP during this palliative stage. But others evaluated the practice in retrospect as a terrible ordeal. All said that, at least, the time of waiting for death to ensue should not last too long. After a few days, it becomes unbearable because of the transformation of the baby’s appearance and because they, as parents, began to wonder if she was not dying from starvation rather than from her initial disease. An important proportion of HCP also expressed some kind of ethical unease. This was due to the psychological violence involved in the decision for a human being to stop feeding a little one, and also to the difficulty to deal with the fundamental intention behind the decision of WANH: indeed, could it be claim that it does not presuppose the intention of provoking the infant’s death? The discussion focuses on the point to know if WANH can be considered as a source of progress from an ethical point of view, particularly in comparison with earlier practices—that in France could involve active euthanasia by lethal injection. We argue that when HCP are merely focused on avoiding that WAHN could be construed as a way of intending to hasten the baby’s death, the practice is at risk to be implemented in a way that becomes ethically counterproductive. Focusing on this intention easily distract the clinical teams from what should be their ultimate concern, namely the baby’s comfort during the dying process, as well as the support owned to her parents. To conclude, we suggest that the ethical priorities, when WANH is decided, should be the support due to the patient and her family on the one hand, and, on the other hand to implement it in such a way that at least the baby seems to have died of her initial disease and never of starvation. This means that HCP have a duty to control the timing of death, even though this might be incompatible with the worry to avoid the intention of hastening the baby’s death. (shrink)

Social stimuli grab our attention: we attend to them in an automatic and bottom-up manner, and ascribe them a higher degree of saliency compared to non-social stimuli. However, it has rarely been investigated how variations in attention affect the processing of social stimuli, although the answer could help us uncover details of social cognition processes such as action understanding. In the present study, we examined how changes to bottom-up attention affects neural EEG-responses associated with intentional action processing. We induced an (...) increase in bottom-up attention by using hypnosis. We recorded the electroencephalographic µ-wave suppression of hypnotized participants when presented with intentional actions in first and third person perspective in a video-clip paradigm. Previous studies have shown that the µ-rhythm is selectively suppressed both when executing and observing goal-directed motor actions; hence it can be used as a neural signal for intentional action processing. Our results show that neutral hypnotic trance increases µ-suppression in highly suggestible participants when they observe intentional actions. This suggests that social action processing is enhanced when bottom-up attentional processes are predominant. Our findings support the Social Relevance Hypothesis, according to which social action processing is a bottom-up driven attentional process, and can thus be altered as a function of bottom-up processing devoted to a social stimulus. (shrink)

The aim of this essay is to sketch the basic outline of Aquinas’s metaethics and its support for his virtue-based ethics. When Aquinas’s central metaethical thesis is combined with his theological views, especially his understanding of the doctrine of divine simplicity, then the theological interpretation of the central metaethical thesis constitutes the basis for a religious ethics that makes God essential to human morality but without tying morality to God’s will. The result is a metaphysically grounded, objective normative virtue ethics (...) which is theological at least in this sense that it is ultimately based in God’s nature. (shrink)

The aim of the paper is to discern between philosophy and theology. A philosopher is looking after impersonal wisdom, a theologian searches for a personal God. This differentiation is fundamental because knowledge of persons differs from knowledge that. The author shows how taking into account the fact that theology is based on the second-person knowledge changes the way one should approach the hiddenness argument.

The Truth and Reconciliation Commission of Canada made it clear that understanding the historical, social, cultural, and political landscape that shapes the relationships between Indigenous peoples and social institutions, including the health care system, is crucial to achieving social justice. How to translate this recognition into more equitable health policy and practice remains a challenge. In particular, there is limited understanding of ways to respond to situations in which conventional practices mandated by the state and regulated by its legal apparatus (...) come into direct conflict with the values and autonomy of Indigenous individuals, communities, and nations. In this paper, we consider two cases of conflict between Indigenous and biomedical perspectives to clarify some of the competing values. We argue for the importance of person‐ and people‐centered approaches to health care. These value conflicts must be understood at multiple levels to clarify their personal, social, cultural, and political dimensions. Taking into account the divergence between epistemic cultures and communities allows us to understand the multiple narratives deployed in decision‐making processes in clinical, community, and juridical contexts. Recognizing the knowledge claims of Indigenous peoples in health care can help clinicians avoid reinforcing the divides created by the structural and institutional legacy of colonialism. This analysis also provides ways to adjudicate conflicts in health care decision‐making by disentangling cultural, political, medical, and pragmatic issues to allow for respectful dialogue. Insofar as the engagement with cultural pluralism in health care rights is conducted with reciprocal recognition, the medical community and Indigenous peoples can address together the difficult question of how to integrate different epistemic cultures in the health care system. (shrink)

According to an influential research program in cognitive science, philosophy, and linguistics, there is a deep, special connection between generics and pernicious aspects of social cognition such as stereotyping. Specifically, generics are thought to exacerbate our propensity to essentialize, lead us to overgeneralize based on scarce evidence, and lead to other epistemically dubious patterns of inference. Recently, however, several studies have put empirical and theoretical pressure on some of the main tenets of this research program. The goal of this paper (...) is to bring these results together in a comprehensive narrative and systematically evaluate their impact on the hypothesis that generics have a uniquely problematic effect on our social and cognitive capacities. (shrink)

" Pourquoi demandons-nous avec tant d'empressement au cerveau d'expliquer ce qui nous arrive et ce que nous devons faire? On se dit, n'est-ce pas dans ses replis que nous devons désormais chercher notre sort? La philosophie peut-elle rester indifférente à un tel sujet? [...] Mais avons-nous éclairci notre monde et résolu nos questions de vie en les enracinant dans nos cerveaux? A-t-on rendu la conscience moins mystérieuse? Et penser? L'organe de la pensée va-t-il enfin nous en dispenser? " L'auteur s'interroge (...) avec une douce ironie sur les espoirs et les fragilités qui s'expriment dans cette nouvelle quête de fondement que nous avons entreprise. Qu'on ne s'attende pas à trouver ici une théorie du fonctionnement cérébral, mais mille interrogations, mille formulations des questions qui surgissent dès lors qu'on interpose l'idée de cerveau entre nous et le monde. L'ensemble compose une suite de méditations, ramassées en brefs chapitres, pour trouver une place au cerveau et varier notre distance à son égard. (shrink)

Five major claims are made in our paper on strategic voting within the context of Japan's multimember single non-transferable vote (SNTV) electoral system (Fournier and Kohno, 2000). Two claims deal with the reconciliation of Steven Reed's (1990) and Gary Cox's (1997) important work on extending Duverger's law to the Japanese case, and three claims deal with the informational effects of partisan labels on strategic voting.

The first part of the paper examines the significance of shame values in South Asian societies and the implications of this for schools. The second section considers the common anthropological distinction and disjunction between ‘shame culture’ and guilt culture. The third section draws on the recent study of Ancient Greece by Bernard Williams. Williams suggests that the conflict between shame values and autonomy is not inevitable. In fact, shame values may have much to contribute to ethical thought, exposing weaknesses in (...) contemporary Kantian moral outlooks and contributing to fuller conceptions of personal autonomy and personal identity, thus holding, as the final section indicates, important educational implications. (shrink)

The understanding of God’s mode of existence as eternal makes a significant difference to a variety of issues in contemporary philosophy of religion, including, for instance, the apparent incompatibility of divine omniscience with human freedom. But the concept has come under attack in current philosophical discussion as inefficacious to solve the philosophical puzzles for which it seems so promising. Although Boethius in the early 6th century thought that the concept could resolve the apparent incompatibility between divine foreknowledge and human free (...) will, some contemporary philosophers, such as William Hasker, have argued that whatever help the concept of eternity may give with that puzzle is more than vitiated by the religiously pernicious implications of the concept for notions of God’s providence and action in time. In this paper, I will examine and respond to Hasker’s arguments against the doctrine of God’s eternity. (shrink)

This book contains a collection of the essential readings treating both classic and contemporary issues in philosophy of religion.

The ways in which the decisions we make for others differ from the ones we make for ourselves has received much attention in the literature, although less is known about their relationship to our p...

The major Western monotheisms, and Christianity in particular, are often supposed to be committed to a substance dualism of a Cartesian sort. Aquinas, however, has an account of the soul which is non-Cartesian in character. He takes the soul to be something essentially immaterial or configurational but nonetheless realized in material components. In this paper, I argue that Aquinas’s account is coherent and philosophically interesting; in my view, it suggests not only that Cartesian dualism isn’t essential to Christianity but also (...) that the battle lines between dualism and materialism are misdrawn. (shrink)

I. Le problème de Strawson et la phénoménologie Dans le deuxième chapitre de Individuals, Peter Strawson pose la question du rapport du son à l’espace, et à travers elle, celle de la cohérence de la notion kantienne de sens externe. Le son serait un objet essentiellement temporel, auquel une spatialité ne pourrait être ajoutée que par analogie ou de manière seulement synesthésique ou kinesthésique. L’analyse de Strawson repose sur l’opposition entre les représentations sonores et tactiles de...