This article has two aims. The first is to introduce some novel data that highlight rather surprising pragmatic abilities in autism spectrum disorder (ASD). The second is to consider a possible implication of these data for an emerging empirical methodology in philosophy of language and mind. In pursuing the first aim, we expect our main audience to be clinicians and linguists interested in pragmatics. It is when we turn to methodological issues that we hope to pique the interest of philosophers. (...) Still, the methodological issue becomes pressing precisely because of the empirical finding—thus the first part is important for the philosophical readers as well. The game plan is as follows. Given our intended dual audience, we begin with background on autism and pragmatics. Some of this material will be familiar to some of our readership, but few will know all of it. (Those who do are invited to skip these sections.) We then present some results from our pilot study on a corpus of speech by people with ASD. The heart of our finding is that certain speakers with ASD, who have severe trouble with familiar pragmatic phenomena such as metaphor and conversational implicature, exhibit surprising abilities with respect to what is often called “pragmatic determinants of what is said.” We turn next to a possible implication of this finding: It seems to suggest that hitherto seemingly promising evidence from ASD about the semantics/pragmatics boundary is.. (shrink)

In "Who the Meek Are Not," poet Mary Karr thinks it unlikely that peasants, serfs, and the socially low will inherit the earth. Puzzling out that beatitude, she instead conjures the image of "a great stallion at full gallop / in a meadow, who—/at his master's voice—seizes up to a stunned / but instant halt."1 We are then invited to picture his muscles rippling even when at rest, to see in that rippling an immense power purposely held back. Blessed are (...) the meek, for they restrain what they could unleash.If this is not exactly the theme of Steven Connor's book on unappreciated dispositions, it comes close. In his revaluation of those quieter virtues that decline to speak their names, he draws a link between... (shrink)

There are calls from various sectors, including the popular press, industry, and academia, to incorporate artificial intelligence (AI)-based technologies in general, and large language models (LLMs) (such as ChatGPT and Gemini) in particular, into various spheres of the South African higher education sector. Nonetheless, the implementation of such technologies is not without ethical risks, notably those related to bias, unfairness, privacy violations, misinformation, lack of transparency, and threats to autonomy. This paper gives an overview of the more pertinent ethical concerns (...) that may result from the deployment of various current AI technologies in the South African higher education context. It provides a broad overview of the relevant AI ethics literature and distills a few general AI-ethics principles that can serve as guidelines for the ethical development, adoption, and use of AI systems. Suggestions are made as to how these might be applied to mitigate the ethical concerns in the South African higher education context. Overall, it is argued that AI technologies should only be adopted if they offer demonstrable benefits to stakeholders affected by them and that care should be taken to ensure that any potential harms are adequately addressed. (shrink)

This article investigates the political nature and involvement of millennialism as a religious phenomenon. It, firstly, offers a brief analysis of how millennialism shifted from a significant, but marginal role player in the history of Christianity to become part of the mainstream religious discourse in recent times. It then seeks to explain how this came about by analysing the way this development continues and resonates with the political language and thought of the 19th-century religious discourse in the United States and (...) in early modern England since the 16th century. It finally investigates the dangerous consequences of politicising eschatology by specifically analysing the role of Israel in millennial expectations. (shrink)

Google Search is arguably one of the primary epistemic tools in use today, with the lion’s share of the search-engine market globally. Scholarship on countering the current scourge of misinformation often recommends “digital lit- eracy” where internet users, especially those who get their information from so- cial media, are encouraged to fact-check such information using reputable sources. Given our current internet-based epistemic landscape, and Google’s dominance of the internet, it is very likely that such acts of epistemic hygiene will take (...) place via Google Search. The question arises whether Google Search is fit for purpose, given the apparent misalignment the general epistemic goal of promoting true beliefs and the greater online commercial ecosystem in which it is embedded. I argue that Google Search is epistemically problematic as it stands, mainly due to the opacity related to the parameters it uses for personalising search results. I further argue that in as far as an ordinary internet user is legitimately ignorant of Google’s workings, uses it in an “ordinary manner”, and is generally unable to avoid using it in the current information environment, they are not ep- istemically blameworthy for any false beliefs that they acquire via it. I conclude that too much emphasis is currently placed on individual epistemic practices and not enough on our information environment and epistemic tools when it comes to countering misinformation. (shrink)

To what extent could Max Weber's ethic of responsibility serve as a model for us today? An adequate answer to this question could only be given on the basis of a satisfactory interpretation and thorough assessment of his ethic of responsibility. In this monograph Etienne de Villiers sets himself the task of doing just that. He establishes that, in spite of serious shortcomings, Weber's ethic points to the contemporary need for an ethic of responsibility as a second-level normative ethical (...) approach that would address the undermining effect of modernisation on ethical living. Such a contemporary ethic of responsibility would provide guidelines on how ethical living could be responsibly enhanced in our time. The author also presents a brief proposal on how a contemporary ethic of responsibility might be designed. (shrink)

This article investigates the eschatological expectations of apocalyptic and millenarian groups from a spirituality perspective. It first analyses various historical examples of such expectations with particular attention to their sociopolitical consequences. A second part discusses the negative perceptions of, and violent responses to such groups by those who hold them in contempt as lacking spirituality. This issue is then specifically analysed in more detail in terms of the siege of the Davidian group, an offshoot of Adventism, in Waco, Texas, by (...) law enforcement officials in 1993. An analysis of the group’s spirituality discusses their religious commitment, spiritual practices and use of the Bible as positive outcomes that they share with other millenarian groups. A concluding part spells out the negative characteristics and dynamics of their spirituality. (shrink)

In his book, 21 Lessons for the 21st century, the historian Yuval Noah Harari devoted a chapter to the question of whether traditional religions could provide any guidance in solving the momentous global problems confronting us today. He drew the rather negative conclusion that they do not have any constructive contribution to make in solving these problems. This article made an original contribution to scholarly research by, from the perspective of Christian Ethics, subjecting this recently expressed view of Harari to (...) critical scrutiny and by exploring the guidance the Christian church could offer in solving global problems we are faced with today, such as nuclear war, ecological collapse and technological disruption. These research objectives were realised by addressing four questions: does the church have a responsibility to provide guidance in this regard? What is the nature of the guidance the church ought to provide? What are the factors hindering the church in providing such guidance? Which conditions need to be fulfilled for the church to provide meaningful guidance? The answers provided to these questions were substantiated by drawing on the findings of published Christian ethical and social scientific research. The conclusion drawn from the article is that the church could today provide meaningful moral guidance in solving global problems. It should then, however, depart from an unbiased understanding of the message of the Bible and effectively deal with certain hindrances preventing it from providing adequate moral guidance. (shrink)

Adopting a materialist approach to the mind has far reaching implications for many presuppositions regarding the properties of the brain, including those that have traditionally been consigned to “the mental” aspect of human being. One such presupposition is the conception of the disembodied self. In this article we aim to account for the self as a material entity, in that it is wholly the result of the physiological functioning of the embodied brain. Furthermore, we attempt to account for the structure (...) of the self by invoking the logic of the narrative. While our conception of narrative selfhood incorporates the work of both Freud and Dennett, we offer a critique of these two theorists and then proceed to amend their theories by means of complexity theory. We argue that the self can be characterised as a complex system, which allows us to account for the structure of the wholly material self. (shrink)

A key failing in contemporary philosophy of mind is the lack of attention paid to evolutionary theory in its research projects. Notably, where evolution is incorporated into the study of mind, the work being done is often described as philosophy of cognitive science rather than philosophy of mind. Even then, whereas possible implications of the evolution of human cognition are taken more seriously within the cognitive sciences and the philosophy of cognitive science, its relevance for cognitive science has only been (...) appreciated relatively recently, and the approach still comes in for some major criticism from prominent theorists within the field. This paper explores some of the reasons for this state of affairs and finds that it might have less to do with due consideration and well-founded scepticism about the relevance of evolutionary theory to these disciplines and more to do with historical accident and faulty assumptions on the part of key theorists in these disciplines. It is also noted that where cognitive scientists are taking evolution into account in their work on the mind, they straying more and more into domains that used to fall exclusively under the purview of philosophy of mind as it is traditionally conceived – qualia, consciousness, perception, intentionality and so forth. The point is made that in ignoring the work being done on the evolution of mind, philosophy of mind runs the risk of becoming obsolete. (shrink)

This article explores the concept of Society 5.0, originating from Japan, which envisions a future where the physical and virtual worlds merge to create a more sustainable and inclusive society. Building upon previous societal stages, Society 5.0 leverages advanced technologies like artificial intelligence, the Internet of Things, and robotics to address social challenges while prioritising human welfare. The article delves into the objectives of Society 5.0 and the need for a human-centered approach, accompanied by significant challenges and the imperative for (...) educational reform. Reshaping curriculum development in higher education by emphasising technological literacy, interdisciplinary approaches, ethics and social implications, entrepreneurship, and lifelong learning are changes aiming to prepare students to the rapid technological advancements in the society. (shrink)

In recent attempts to define ‘harm’, the most promising approach has often been thought to be the counterfactual comparative account of harm. Nevertheless, this account faces serious difficulties. Moreover, it has been argued that ‘harm’ cannot be defined without reference to a substantive theory of well-being, which is itself a fraught issue. This has led to the call for the concept to simply be dropped from the moral lexicon altogether. I reject this call, arguing that the non-comparative approach to defining (...) harm has not been sufficiently explored. I then develop such an account that avoids the difficulties faced by comparative accounts whilst not presupposing a substantive theory of well-being. I conclude that this definition renders a concept of harm that can be meaningfully employed in our moral discourse. (shrink)

The article addresses the question: ‘To what extent can Max Weber’s ethic of responsibility be a helpful resource in the search of Christian Social Ethics for an appropriate contemporary approach’? This question is addressed by, first of all, providing a summary of Weber’s famous speech Politics as a Vocation in which he developed his view on the ethic of responsibility; secondly, providing an interpretation of his view; and, thirdly, critically discussing the extent to which this ethic can serve as a (...) resource for Christian Social Ethics in its search for an appropriate contemporary approach. The conclusion is that although some aspects of Weber’s view on the ethic of responsibility are unacceptable to Christian Social Ethics, the core of it is commendable. Some of the implications of incorporating an ethic of responsibility approach in Christian Social Ethics are also briefly discussed. (shrink)

This article evaluates the origins, nature and role of historical criticism in biblical studies as a discipline and its relationship with spiritual or theological readings of biblical texts. It firstly analyses the roots, origins and nature of historical criticism that dominated biblical studies as a discipline in modernity. It then investigates a critical response to historical criticism in the recent renaissance of theological and spiritual readings of the Bible. In this investigation, it discusses how recent hermeneutical developments confirm that the (...) two approaches, though clearly different, can function in a meaningful synergy to come to a more authentic and adequate interpretation of the Bible. The article concludes with an evaluation of this synergy, which is not about simply joining the two, but reflects a fixed pattern in which each one has a particular role to play. (shrink)

This article represents the genre of auto-ethnographic, autobiographical research. It consists of questions which evoke narrative responses because the questions register a life story in itself. Pieter G.R. de Villiers is the interpellator and Andries G. van Aarde the respondent. They are long-standing friends and both professors of New Testament studies. De Villiers is presently the editor at LitNet Academic (Religious Studies), and Van Aarde is the editor of HTS Theological Studies. Since 1990, De Villiers has been (...) Executive Director of the Centre for Christian Spirituality and Ethics and has been a Research Fellow and Professor Extraordinarius in Biblical Spirituality at the Department of Old and New Testament Studies at the Faculty of Theology, University of the Free State (since 2001).Contribution: The article reflects a conversation between Andries G. van Aarde and Pieter G.R. de Villiers. It contributes to an understanding of contemporary South African church history, including the protest by academics in Afrikaans ecclesial circles against apartheid and gender injustice. (shrink)

In ‘‘Why brains matter: an integrational perspective on The Symbolic Species’’ Cowley (2002) [Language Sciences 24, 73–95] suggests that Deacon pictures brains as being able to process words qua tokens, which he identifies as the theory’s Achilles’ heel. He goes on to argue that Deacon’s thesis on the co-evolution of language and mind would benefit from an integrational approach. This paper argues that Cowley’s criticism relies on an invalid understanding of Deacon’s use the concept of ‘‘symbolic reference’’, which he appropriates (...) from Peirce’s semiotic. Peirce’s analysis as well as Deacon’s appropriation will be examined in detail. Consequently it will be argued that an integrationist reading would add very little to Deacon’s core thesis. (shrink)

O presente trabalho pretende analisar a influência de Einstein na teoria da ciência de Popper. Procuramos mostrar que o falibilismo e o conjecturalismo defendido por Popper é fruto das leituras que ele fez das obras de Einstein. Muito embora Einstein tenha antecipado muitas das idéias do filósofo austríaco, foi ele quem deu unidade, fundamento e consistência a essas ideias esboçadas de forma fragmentada nos textos de Einstein.

Recent work in moral psychology that claims to show that human beings make moral judgements on the basis of multiple, divergent moral foundations has been influential in both moral psychology and moral philosophy. Primarily, such work has been taken to undermine monistic moral theories, especially those pertaining to the prevention of harm. Here, I call one of the most prominent and influential empirical cases for moral pluralism into question, namely that of Jonathan Haidt and his colleagues. I argue that Haidt (...) et al.’s argument is not as strong as it is often made out to be, given significant problems with the design of one of the key experiments used to ground the claim that there are divergent moral foundations across cultures. The flaws that I point out pose a significant challenge to Haidt et al.’s findings and have a detrimental impact on subsequent work based on this immensely influential experiment. Accordingly, I argue that both empirical and normative claims made on the basis of Haidt et al.’s findings should be treated with caution. I conclude by making some suggestions as to how some of the problems that I point out might be addressed. (shrink)

Theories of relations between language and conceptual development benefit from empirical evidence for concepts available in infancy, but such evidence is comparatively scarce. Here, we examine early representations of specific concepts, namely, sets of dynamic events corresponding either to predicates involving two variables with a reversible, asymmetric relation between them (such as the set of all events that correspond to a linguistic phrase like “a dog is pushing a car,”) or to comparatively simpler, one-variable predicates (such as the set of (...) events corresponding to a phrase like “a dog is jumping.”). We develop a non-linguistic, anticipatory eye-tracking task that can be administered to both infants and adults, and we use this task to gather evidence for the formation and use of such one-and two-place-predicate classes (which we refer to as event sortals) in 12–24-mo-old infants, and in adults with and without concurrent verbal prose shadowing. Using visually similar stimuli for both the simpler (one-place) and the more complex (reversible, asymmetric, two-place) concepts, we find that infants only show evidence for forming and generalizing one-place event sortals, and, while adults succeed with both kinds in the absence of verbal shadowing, shadowing hampers their ability to form and use the asymmetric two-place event sortals. In a subsequent experiment with adults, we find that if the shadowing material is grammatically impoverished, adults now succeed in forming and using both one- and two-place event sortals. We discuss implications of these results for theories of concept acquisition, and the role of language in this process. (shrink)

It has become something of a truism that people with Autism Spectrum Disorders (ASD) have difficulties with pragmatics. Granting this, however, it is important to keep in mind that there are numerous kinds of pragmatic ability. One very important divide lies between those pragmatic competences which pertain to non-literal contents – as in, for instance, metaphor, irony and Gricean conversational implicatures – and those which pertain to the literal contents of speech acts. It is against this backdrop that our question (...) arises: Are certain pragmatic tasks more difficult than others for people with ASD? (shrink)

The concept of “harm” is ubiquitous in moral theorising, and yet remains poorly defined. Bradley suggests that the counterfactual comparative account of harm is the most plausible account currently available, but also argues that it is fatally flawed, since it falters on the omission and pre-emption problems. Hanna attempts to defend the counterfactual comparative account of harm against both problems. In this paper, I argue that Hanna’s defence fails. I also show how his defence highlights the fact that both the (...) omission and the pre-emption problems have the same root cause – the inability of the counterfactual comparative account of harm to allow for our implicit considerations regarding well-being when assessing harm. While its purported neutrality with regard to substantive theories of well-being is one of the reasons that this account is considered to be the most plausible on offer, I will argue that this neutrality is illusory. (shrink)