Purpose As data-driven tools increasingly shape our life and tech ethics crises become strikingly frequent, data ethics coursework is urgently needed. The purpose of this study is to map the field of data ethics curricula, tracking relations between courses, instructors, texts and writers, and present a proof-of-concept interactive website for exploring these relations. This method is designed to be used in curricular research and development and provides multiple vantage points on this multidisciplinary field. Design/methodology/approach The authors use data science methods (...) to foster insights about the field of data ethics education and literature. The authors present a semantic, linked open data graph in the Resource Description Framework, along with proof-of-concept analyses and an exploratory website. Its framework is open-source and language-agnostic, providing the seed for future contributions of code, syllabi and resources from the global data ethics community. Findings This method provides a convenient means of exploring an overview of the field of data ethics’ social and textual relations. For educators designing or refining a course, the authors provide a method for curricular introspection and discovery of transdisciplinary curricula. Research limitations/implications The syllabi the authors have collected are self-selected and represent only a subset of the field. Furthermore, this method exclusively represents a course’s assigned literature rather than a holistic view of what courses teach. The authors present a prototype rather than a finished product. Originality/value This curricular survey provides a new way of modeling a field of study, using existing ontologies to organize graph data into a comprehensible overview. This framework may be repurposed to map the institutional knowledge structures of other disciplines, as well. (shrink)

At significant times in history, a book is written which captures the spirit of the age and gives new meaning to our lives and our hopes for the future. This is such a book. Drawing on material gleaned from some of the greatest works of many of the greatest minds of the last two millennia, the author uncovers a common theme which runs through them all...a comprehensive and unifying principle of existence, a motivating and creative force behind all physical, mental (...) and spiritual evolution in the universe...consciousness. It is a concept that transcends the divisive and destructive elements in human nature, embracing harmony and reconciliation, defying all the prophecies of doom and gloom, and disclosing the real purpose of the world...to realise and fulfil a great and glorious destiny for each and every one of us of our own choice. (shrink)

This stimulating work takes the concept of 'rationality', a concept that more than any other is supposed to express the essence of what it means to be human, and submits it to a careful and penetrating analysis. The conclusions drawn often challenge those previously suggested by both philosophers and psychologists.

Physicians have long tinkered with ways to "improve" the human brain, but as our understanding of that organ's inner workings quickly grows, artificial enhancement is becoming more feasible. Military research is at the forefront of this work, much of it focused on drugs. The goal is to produce a better soldier, but the emerging techniques could just as easily be applied to any individual. The military wants to juice up personnel's brains because the human being is the weakest instrument of (...) warfare. Although for centuries astonishing and terrifying advances have been made in the technology of conflict, soldiers are basically the same. They must eat, sleep, discern friend from foe, heal when wounded, and so forth. The first state actor to build superior fighters will make an enormous leap in the arms race. In the short run, researchers are trying to devise aids that would overcome a person's inherent limitations, such as mental fatigue. Long-term results could lead to individuals everywhere who are tireless, less fearful or even better speakers. (shrink)

Recent efforts to support state regulation of risky behavior like cigarette smoking, alcohol consumption, driving without seatbelts and riding motorcycles without helmets have focused on economic justifications—the costs to society of the consequences of these activities. However, opponents have successfully argued that the economic burdens of regulation outweigh the social benefits. To reduce the toll on society of these behaviors, we need justification for regulation that asserts the moral primacy of health and the well‐being of the community.

Musical formalism, which strictly limits the type of thing any description of the music can tell us, is ill-equipped to account for contemporary performance practice. If performative interpretations are in a position to tell us something about musical works—that is if performance is a kind of description, as Peter Kivy argues—then we have to loosen the restrictions on notions of musical relevance to make sense of performance. I argue that musical formalism, which strictly limits the type of thing any description (...) of the music can tell us, is inconsistent with Kivy's quite compelling account of performance. This shows the difficulty that actual performances pose to overly rigid conceptions of music. Daniel Barenboim unannounced performance of Wagner in Israel in 2001 shows that the problem of the boundaries of musical relevance is no mere philosophical puzzle. It is a pressing problem in the musical public sphere. (shrink)

Sartre's concept of ‘non-thetic awareness’ must be understood as equivalent to the concept of ‘nonconceptual content’ currently discussed in anglophone epistemology and philosophy of mind, since it could not otherwise play the role in the structure of ‘bad faith’, or self-deception, that Sartre ascribes to it. This understanding of the term makes sense of some otherwise puzzling features of Sartre's early philosophy, and has implications for understanding certain areas of his thought.

Book 8 of Lucan's Bellum Civile opens with Pompey in desperate flight from Caesar after the disaster of Pharsalus, and in equally desperate search for a reliable ally. Before the fateful decision is taken that Pompey should make for Egypt, where he will be murdered upon arrival by minions of the treacherous Ptolemy XIII, Pompey dispatches his Galatian client-tetrarch Deiotarus to sound out the distant Parthians and summon their armed hordes to wage war on his behalf ; the king promptly (...) embarks on his arduous errand, never to reappear in Lucan's text. Although Pompey is said by several historical sources to have expressed an interest in exploring the prospect of an alliance with Parthia, the mission of Deiotarus is almost certainly a complete fiction, as Duff has convincingly demonstrated. What could Lucan's motive have been for inventing this episode out of whole cloth? (shrink)

Some Thoughts on Thinking is a work dealing with the issues one faces when one attempts to construct non-arbitrary beliefs about ourselves and our surroundings. The text opens up with a discussion of the similarities and differences between science, theology, philosophy and tradition. This initial discussion provides the foundation for a deeper push into what is, and what is not, a recommendable and non-arbitrary belief. No previous exposure to philosophy is assumed and the language of the work is free of (...) complex philosophical terms. (shrink)

With reference to Ruchkins et al.'s framework, this commentary briefly considers the history of working memory, and whether, heuristically, this is a useful concept. A neuropsychologically motivated critique is offered, specifically with regard to the recent trend for working-memory researchers to conceptualise this capacity more as a process than as a set of distinct task-specific stores.

It is a commonplace now among art historians that to say, with Ruskin, that an artist had an "innocent eye" was to give the artist an empty compliment. It would have been to say that the artist possessed something no one could possess, and that, if we follow E. H. Gombrich, the artist was not part of the history of art. Gombrich's goal was to show that the history of art was constituted by artists "making and matching" as they saw (...) and represented more accurately the objects with which their predecessors were only dimly acquainted. So an artist with an "innocent eye" would stand outside of history, or at least outside of history as Gombrich tells it; the artist's work being irrreconcilable with the works that flanked it before and after. (shrink)

Discussing the work of Karl Marx, Sigmund Freud, Michel Foucault, Jacques Derrida, and Hlne Cixous, Shakespeare and Literary Theory argues that literary theory is less an external set of ideas anachronistically imposed on Shakespeare's texts than a mode - or several modes - of critical reflection inspired by, and emerging from, his writing.

The aesthetic argument for the existence of God is sometimes seen as a weaker younger cousin to the more powerful moral argument, but it may in fact be the more formidable of the two. The phenomenological aesthetic argument, presented here, brackets the question of beauty’s objectivity. It argues that various aspects of the raw data of the human aesthetic sense—specifically, our perceptions of human, natural, artistic, and abstract beauty—are highly unlikely to have developed on naturalism but are unsurprising given theism. (...) These facets of aesthetic experience therefore ground a substantial argument against the merely Darwinian paradigm. (shrink)

Jerry Fodor has defended the claim that psychological theories should appeal to narrow rather than wide intentional properties. One of his arguments relies upon the cross contexts test, a test that purports to determine whether two events have the same causally relevant properties. Critics have charged that this test is too weak, since it counts certain genuinely explanatory relational properties in science as being causally irrelevant. Further, it has been claimed, the test is insensitive to the fact that special scientific (...) laws allow for exceptions which do not undermine those laws. This paper refines the cross contexts test to meet these objections while still allowing it to play its role in Fodor. (shrink)

Although maybe not the most fashionable area of study today, French science has a secure place in the classical canon of the history of science. Like the Scientific Revolution and Italian science at the beginning of the seventeenth century, French science, particularly eighteenth-century and early nineteenth-century French science, remains a safe, albeit conservative, bet in terms of history-of-science teaching and research. The classic trope of the passage of the flame of European science from Italy to Britain and France in the (...) seventeenth and then eighteenth centuries is well established in overviews of the field. Specializing in research in this area is not, therefore, unreasonable as a career choice if you are aiming for a history-of-science position in Europe or even in the US. The Académie des sciences, with its state-sponsored model of collective research, provides a striking counterpoint to the amateur, more individualistic functioning of London's Royal Society – a foretaste of modernity in the institutionalization of science. Clearly naive, such a representation of French science serves as a good initial framework on which to hang half a century of critical historical research. If proof of the continued interest for eighteenth-century French science is needed, we can cite the Web-based project around Diderot and d'Alembert's Encyclopédie currently in progress under the auspices of the French Academy of Sciences. The large number of publications in the history of French science make it unreasonable to pick out one or two for special attention here. But what about history of science in France and the academic community that practises this discipline today? Here, I offer a very personal view and analysis of this community, trying to underline contrasts with the history of science in the UK and the US. (shrink)

In 1939, Curry proposed a philosophy of mathematics he called formalism. He made this proposal in two works originally written then, although one of them was not published until 1951. These are the two philosophical works for which Curry is known, and they have left a false impression of his views. In this article, I propose to clarify Curry’s views by referring to some of his later writings on the subject. I claim that Curry’s philosophy was not what is now (...) usually called formalism, but is really a form of structuralism. (shrink)

I am justified in believing that my lottery ticket—call it t1—will not win, on statistical grounds. Those grounds apply equally to any other ticket, so I am justified in believing of any other ticket ti (let i take values from 2 to 1000000) that it will not win. I am not, however, justified in believing the giant conjunctive proposition that t1 will not win & t2 will not win & . . . & t1,000,000 will not win. On the contrary, (...) I am justified in believing that some ticket will win, hence that one of those conjuncts is false. Suggested solution: justified belief is not closed under conjunction. It does not follow from the fact that I am justified in believing p and justified in believing q that I am justified in believing p & q. (shrink)

In this amazingly prophetic work, done late in his career, Herbert Spencer offers an approach to ethics that anticipates developments throughout the twentieth century. He moves away from the twin evils of ethical doctrines bequeathed to us by an ancient past that are simply no longer feasible but also avoids modern standards of ethical conduct that are simply impossible to attain. "By association with rules that cannot be obeyed," Spencer writes, "rules that can be obeyed lose their authority." The volume (...) opens with three chapters on conduct: its evolution, good and bad, and ways of judgment. This is followed by a series of chapters that examine ethics from a variety of scientific perspectives: physics, biology, psychology, and sociology. The work then moves on to specific issues of deep human concern: the relativity of pleasures and pain, egoism versus altruism in explaining actions, and trial and compromise in decision-making about ethical concerns. Spencer's work anticipates the movement toward pragmatic, naturalistic, and even positivist approaches to ethics. He emphasizes that a relativist approach while in keeping with the spirit of the industrial age, also poses a variety of problems that admit only of empirical solutions. He understands that his critical stance on absolutism should not blind researchers to the ideals assumed by the ancients that assist people in their everyday living. In short, this is a remarkable work, entirely modern, and yet containing a sharp evaluation of how ethical data serve to enhance ethical conduct. (shrink)

The French philosopher Jacques Derrida is most well known for instituting the school, or method, known as deconstruction, whereby one…interprets? No, critiques? No, challenges? Perhaps, changes? Maybe, performs? Certainly. Performs what? Justice? Was Derrida, then, a political philosopher, and deconstruction a political philosophy? Many readers of Derrida see what they call a political “turn” in his work near the end of the 1980s or early 1990s, when the content dealt with within that period and after was that of traditionally “political” (...) themes (justice, law, friendship, immigration, etc.). But what makes a work, or thinker, political? I will argue…. (shrink)

La formación doctoral representa en sí misma un itinerario educativo particular y complejo. Su singularidad radica no solo en aspectos institucionales, sistémicos o curriculares de cada programa de formación, sino que éste atraviesa al sujeto desde coordenadas biográficas, temporales y afectivas que solo pueden dimensionarse a través de su propia textualización y narración. Posicionados desde perspectivas pos cualitativas de investigación social, el enfoque biográfico, auto-biográfico y narrativo, emerge como posibilidad para recuperar las experiencias vividas por aquellos docentes universitarios que han (...) atravesado la formación doctoral, resemantizarlas a partir de sus relatos de vida y reinterpretarlas desde nuevos sentidos y significados. En el presente artículo, a partir de los testimonios de docentes universitarios, nos centramos en el valor biográfico de sus narraciones en donde se ponen de manifiesto las tramas cronotópicas que acontecen el devenir de la formación, su carácter formativo, y la compleja amalgama entre vida, profesión y formación evidenciada en el despliegue de sus relatos. Los hallazgos narrativos se configuran en intersticios íntimos desde los cuales construir de un modo alternativo el campo de la investigación educativa, visibilizar el rostro más humano de la formación de posgrado y, producir desplazamientos y debates futuros en torno al objeto de estudio. (shrink)