韓国のガンディーと呼ばれ、民衆運動の指導者であり、ノーベル平和賞候補にもなった咸錫憲のシアル思想について.

Insik kwa silchon -- Si wa kwahak -- Isŏng ŭi siryŏn -- Ch'ŏrhak kwa si.

While geoengineering may counteract negative effects of anthropogenic climate change, it is clear that most geoengineering options could also have some harmful effects. Moreover, it is predicted that the benefits and harms of geoengineering will be distributed unevenly in different parts of the world and to future generations, which raises serious questions of justice. It has been suggested that a compensation scheme to redress geoengineering harms is needed for geoengineering to be ethically and politically acceptable. Discussions of compensation for geoengineering (...) harms, however, sometimes presume geoengineering has presented new and unique challenges to compensation that cannot be readily accommodated by existing compensation practices. The most explicit formulation of this view was recently presented by Toby Svoboda and Peter J. Irvine, who argued that two forms of uncertainty in geoengineering — namely, ethical uncertainty and scientific uncertainty — make it immensely difficult to devise an ethically and politically satisfactory compensation scheme for geoengineering harms. -/- In this paper, we argue against the view that geoengineering presents new and unique challenges relating to compensation. More specifically, we show that placing these challenges within the broader context of anthropogenic climate change reveals them to be less serious and less specific to geoengineering than some appear to believe. (shrink)

Maʼamarim she-hevi ha-Ḥo. ha-l. be-shem aḥerim -- Maʼamarim she-katav ha-Ḥo. ha-l. be-ʻatsmo.

1. Pitʻŭgenstʻain kwa ŏnŏ -- 2. Hyŏndae ŏnŏ chʻŏrhak.

Hana man ŭi sŏnt'aek, ch'ŏrhakchŏk chajŏn -- Samul ŭi ŏnŏ, silchonjŏk chajŏn -- Na ŭi kil, na ŭi sam -- Tŏburŏ sanŭn sam ŭi silch'ŏn, int'ŏbyu -- Pak I-mun, saengae wa hŭnjŏk.

In an effort to build on the current knowledge of ethical behaviour in Asia this paper proposes to replicate existing ethical research and to investigate specific questions relating to intra-cultural differences in Hong Kong. Four major conclusions were derived from this descriptive empirical study. A statistically significant correlation exists between age and ethical beliefs, with older employees less likely to express agreement to an unethical action than younger employees. In contrast to many previous studies no statistically significant differences in ethical (...) beliefs were found in relation to gender, level in the organisation, company size, and whether the respondent worked in a multinational or local company. Significant differences in responses to ethical dilemmas were identified between local and expatriate personnel with expatriate respondents indicating a lower level of agreement to unethical actions. For local respondents, of Hong Kong origin, there was no significant correlation between level of education, religiosity, years of business experience, functional origin and their ethical responses. (shrink)

There is an inevitable interaction between Arabic and Turkish as word transitions occur in every language. One of the common examples of this exchange between Arabic and Turkish is the word ikhtilāf (conflict).However, it is not possible to say that the bilingual partnership about this word is meaningful. Because this word expresses the meaning of opposition, contradiction, diversity, separation of opinion between two persons or groups, opposing attitude and contradictory attitude in Arabic, all of these meanings are not transferred into (...) Turkish.In other words, the word ikhtilāf’s meaning is narrowed during its transition into Turkish. In fact, the word is almost fixed in Turkish as “the separation of opinion between two persons or groups”. This difference in the meaning of the language between the two languages ​​of the contradiction must not be construed and interpreted as “controversy” or “disagreeing” at every passing moment of the word. Because in some verses this situation can be a wrong choice.Differences in interpretation in tafsir and translation errors are the most obvious indication of this possibility. Therefore, it should be considered that the use and meaning of the word may be changed according to the text. SummaryWords and concepts are the most important tools for people to share with their interlocutors both in oral communication and in writing. Because the meaning of the preferred word and concept directly affects the increase or decrease of the power of the message to be given. So, the choice of word and concept are important in the spoken word and the used word. However, despite this importance, people are not entirely free in word selection. This is because there is no vocabulary to express everything separately. So, the words are limited, and the objects named through them are unlimited. This led people use some words that have more than one meaning, which also explains the emergence of the concept of polysemy.Polysemy is a phenomenon seen in Arabic as well as in many languages. Since the Qur'ān, which contains the messages of Allah to humanity, is in Arabic, there are many words that have two or more meanings. This situation should be taken into account to understand the Qur'ān and its context when determining the meaning of such words. Revealing all potential meanings of qur’ānic expressions is important to convey the intended meaning. In other words, the inability to detect the correct meaning of the word or to ignore the fact that it is very meaningful makes some comprehension problems inevitable.One of the words in this context that have the problem of understanding is the concept ikhtilāf(Conflict). This concept, which is used 51 times in 45 verses in different ways, does not mean the same meaning wherever it is used. It is used in more than one meaning depending on the context in which it is located. The change and diversity that points to the power of Allah, the conflict, the separation of thought and behaviour between the two groups, and the unilateral opposition attitude of a person or group are the meanings of this concept. There is no significant difference in the tafsirs of these meanings regarding the meanings of change, diversity, and contradiction. The differences seen in the exegesis (tafsīr) are in the way that the same meaning is mostly stated in a different way. This situation in the tafsirs was reflected to Turkish translations of the Qur'ān on the meaning of the concept and it was translated correctly in general. This shows that the context of determining the meaning of the concept is taken into account and that the polysemy of the concept is not an important problem in the meaning of “change,” “diversity” and “contradiction.”One of the most important meanings of the concept of ikhtilāf(Conflict) is the difference of thought and behaviour between two people or groups. In this sense, the concept has two subjects and refers to the situation of these two subjects against each other. This meaning, which we see more in the use of the concept as verb, refers to the conflict and contradiction of the different thoughts and attitudes that people have to against others they face because of their personal characteristics and ideology. In this sense, ikhtilāf(Conflict) among the sides reflects a negative situation without the possibility of finding the ground and the middle way. In the verses where the concept is used in this sense, there are also elements that indicate the difference of opinion between the two subjects, such as bayna(between) preposition, the believing-disbeliever comparison. The concept has been translated into Turkish with this sense in the Qur'ān. Its meanings of conflict, conflict and conflict are also used in Turkish. Therefore, it is possible to say that this meaning has a common meaning between Arabic and Turkish. Therefore, meanings of the concept such as conflict, disagreement, etc. in Turkish translations of the Qur'an are enough to reflect the meaning of the verses in this context. So, it is possible to say that in meaning of the concept does not have a problem of understanding and interpreting in general.The concept of ikhtilāf(Conflict) is also used to counter and oppose to a thought or belief in the Qur’an except for the general meaning of the above. With this meaning we encounter in the usage of ikhtalafaand mukhtalifin this sense, it is not only the mutual attitude of the two sides but the dissident, against and opposing attitude of one side towards the other. As such, the concept reflects an action of "one subject". As in the case of conflict between the two sides, there is a negative and undesirable situation in this usage. Because in the verses where the concept is used in this sense, the contradictions, and attitudes of the unbelievers about the faith revealed by Allah, religion, the book, and the prophet are generally explained. However, this meaning of the concept has not been translated into Turkish. In other words, there is no meaning in the word ikhtilāf(Conflict) used in Turkish. Therefore, there is no exact equivalence between Turkish and Arabic regarding this meaning of the word. For this reason, translations in the form of “conflict,” “dispute” for use in this sense are insufficient to reflect the meaning of it. Because, in these translations, the contraction of the concept which was experienced in the transition from Arabic to Turkish was not observed. This causes the misunderstandings of the verses in which this concept exists.The concept of ikhtilāf(Conflict) refers to the differences of tafsir in the verses that express the opposing attitude of a person or group as with other polysemy concepts, this concept also points to the need to be careful. Instead of giving the same meaning in every passage of such polysemy concepts, it is necessary to determine the correct meaning according to the context of the unity of the verse and its context. The same sensitivity should be taken into consideration in translating the concept into Turkish. So, while translating the concept passed in Turkish by narrowing, that accepting it is true in both languages and transferring to Turkish according to it is insufficient to reflect the meaning referred in the verse. (shrink)

Exploratory research was undertaken in four locations in the Asia Pacific Rim to investigate the cognitive frameworks used by managers when considering ethical business dilemmas. In addition to culture, gender and organisational dimensions were also studied. Aggregate analysis revealed no significant differences in the cognitive frameworks used by business managers in Hong Kong, Malaysia, New Zealand, and Canada. Of the eight frameworks used in the study four cognitive frameworks appeared to feature predominantly. Utilising the results of regression analysis the most (...) salient cognitive frameworks utilised by managers were identified as; Self Interest, Neutralisation, Justice and Categorial Imperative, with Neutralisation and Self Interest being the most significant among all managers. Religious Conviction and the Light of Day framework (which relates to fear of being exposed) did not feature prominently in the analysis. A few significant differences in the ethical frameworks used by males and females were identified. For males in all four locations Self Interest, Neutralisation and Justice appeared to be dominant frameworks, while considerable variability was seen in the frameworks used by females. Marginally significant differences were observed in the cognitive frameworks used by managers with differing functional responsibilities. Across all locations respondents with general management responsibilities relied predominately on Self Interest, while those with marketing responsibilities utilised Neutralisation. Respondents with an accounting orientation also relied predominately on Neutralisation and Categorial Imperative frameworks. (shrink)

Categorical perception (CP) is said to occur when a continuum of equally spaced physical changes is perceived as unequally spaced as a function of category membership (Harnad, S. (Ed.) (1987). Psychophysical and cognitive aspects of categorical perception: A critical overview. Cambridge: Cambridge University Press). A common suggestion is that CP for color arises because perception is qualitatively distorted when we learn to categorize a dimension. Contrary to this view, we here report that English speakers show no evidence of lowered discrimination (...) thresholds at the boundaries between blue and green categories even though CP is found at these boundaries in a supra-threshold task. Furthermore, there is no evidence of different discrimination thresholds between individuals from two language groups (English and Korean) who use different color terminology in the blue-green region and have different supra-threshold boundaries. Our participants' just noticeable difference (JND) thresholds suggest that they retain a smooth continuum of perceptual space that is not warped by stretching at category boundaries or by within-category compression. At least for the domain of color, categorical perception appears to be a categorical, but not a perceptual phenomenon. (shrink)

This article investigates the structure of trust in China and compares it with the U.S., using the 2000 and 2005 waves of the World Value Survey (WVS). We analyze two dimensions of trust - trust in people and trust in major companies. It is found that the level of trust has remained stable in China within the 5-year period. On the other hand, trust in major companies has declined dramatically in U.S. while trust in people has increased slightly. The structure (...) of trust in companies is different from trust in people. For both countries, individuals with higher education tend to have a higher level of trust. Individuals who are divorced tend to have lower trust in people. Individuals who think that other people are fair are more likely to trust in people. Preference for competition has a positive effect on trust in major companies. On the other hand, some differences between the two countries are observed. Perception of fairness does not affect trust in major companies in China, while it has a positive effect in U.S. in year 2006. Preference for equality has a negative effect on trust in major companies in U.S. but no significant effect in China. The pattern of trust and its changes over time may reflect differences in market conditions in the two economies. (shrink)

This article analyzes the current political predicament of Hong Kong by examining Nightmare Wallpaper, an art project composed of a series of automatic drawings made by local artist Pak Sheung Cheun. He made them while attending the court cases of political activists on trial, and the article further explores his subsequent efforts to transform this work into wallpaper prints, a series of installations, and a book. This political work, which is also very private, vividly and honestly demonstrates the artist’s intense (...) struggles, along with the despair felt by many in the city. The earnest self-reflection shown in the art does not give his audience a way out of the blind alley of the present but invites us to express ourselves and to connect with others. It is both a work of abjection and intersubjectivity, with no naïve expectation to reconcile the tensions between them. It shows, rather, a determination to participate in an uncertain future, combining the artist’s and the city’s capacity of meaning production and imagination. The Nightmare Wallpaper project also reveals how this artist, as part of a protest community, struggles to overcome binary thinking through an affirmation of becoming. (shrink)

Pak-China nexus has always been exemplary and phenomenal. Year 2015 is marked as the biggest milestone between these two all-weather friends. China Pakistan Economic Corridor is the key to the door that leads to the biggest ever trade activity that will be started from China and will be expanded to the middle-east, African and even some vibrant European markets. It is the biggest deal signed between Pakistan and any other country that promises the huge economic commotion. This corridor is basically (...) a part of new phase of globalization where the economic cooperation between countries and regions define the future of the respective economies. Due to its great economic and geo-strategic importance, CPEC has acquired global attention and analysts from all over the world are holding different opinions on this substantial economic corridor between China and Pakistan. This paper is a brief overview of the intra-regional connectivity that CPEC ensures and its impact on socioeconomic development of the entire region. This study evaluates the growth of energy sector, infrastructure development and advancements in connectivity in terms of transportation and communication as a result of this mega project. It also describes the inter-regional coordination within the country that will strengthen area-to-area bonding that is important for the uniform economic progress so far. Once the things start to move on smoothly and smartly, there is no ambiguity that this project will turn out as the socioeconomic revolution, mainly for Pakistan, then for China and obviously for the other countries of the region as well. (shrink)

Petrić, koji na Pletonovu tragu spise poznate pod naslovom Kaldejska proroštva pripisuje Zoroastru, »suvremeniku Abrahamovu, prvom otkrivaču astrologije i magije tj. mudrosti«, objavljuje te spise u »Dodatku« svoje Nove sveopće filozofije 1591. te 1593. godine pod naslovom Zoroaster et eius CCCXX Oracula Chaldaica, eius opera e tenebris eruta et latine reddita . Spisi će 1593. godine kao zasebno izdanje biti objavljeni u Hamburgu pod naslovom Magia philosophica hoc est Zoroaster et eius CCCXX Oracula chaldaica .Zoroastru pripisanu filozofiju Petrić zajedno sa (...) svojom vlastitom i s još tri filozofije, kao jednu »pobožnu filozofiju« podastire papi Grguru XIV. u zamjenu za Aristotelovu »bezbožnu « filozofiju što se »posvuda predaje po školama«.Prema njegovim vlastitim riječima, Petrić ulaže »nemali trud« u prikupljanje 324 stiha Kaldejskih proroštava, raspršenih po djelima različitih autora poglavito novoplatoničke orijentacije, sakupljajući ih u jedan cjelovit spis, koji raspoređuje u nekoliko tematskih cjelina i prevodi na latinski.U tekstu se nastoje sagledati Petrićevi motivi izdavanja Zoroastru pripisanih Oracula chaldaica, što se povezuje prije svega s pitanjem o tome jesu li i, ako jesu, kako su učenja iz Oracula prisutna u njegovoj vlastitoj filozofiji izloženoj u Novoj sveopćoj filozofiji.Svoj načelni stav o tome kako Proroštva funkcioniraju u njegovoj filozofiji iznosi Petrić u šestoj knjizi »Panarchije« Nove sveopće filozofije gdje kaže: »Ali mi filozofiramo pozivajući se na autoritete [pri čemu misli prije svega na Zoroastra] više kao na ures nego kao na temelj. Pozabavimo se stoga dokazima!« Premda, naime, Zoroastra priznaje kao autoritet, Petrić njegove izrijeke ne smatra filozofskim dokazima!Analizom Nove sveopće filozofije pokušava se u tekstu doći do odgovora na pitanje stoji li ova Petrićeva tvrdnja o pozivanju na autoritete kao na ures. Ujedno se nastoji sagledati specifičnost njegove interpretacije Kaldejskih proroštava, napose interpretacije koncepcije počela u njima izložene.Na kraju su značajke Petrićeve recepcije tih spisa rezimirane u jednoj njegovoj izjavi, vezanoj doduše uz pitanje razuma, no koja se može primijeniti i na sva ostala učenja izložena u Oracula chaldaica. Petrić u njoj znakovito kaže: »Međutim ta [sc. Zoroastrova] povijest o razumu ne čini se da se mnogo tiče naše filozofije, niti se pak mnogo razlikuje od nje.«The article attempts to examine Petrić’s motives for publishing Oracula Chaldaica, attributed to Zoroaster, and relate them primarily with the question of whether the teachings from the Oracles are present, and if so, in what way are they present in Petrić’s philosophy laid out in his Nova de universis philosophia.Petrić introduces his basic position on how Oracles function in his philosophy in the sixth book of “Panarchia” in Nova de universis philosophia, where he says: “But we philosophise by appealing to the authorities [by which he primarily means Zoroaster] more in the sense of an ornament than in the sense a foundation. Let us therefore deal with proofs!” Although, in fact, Petrić recognizes Zoroaster as an authority, he does not regard his sayings as philosophical proofs!Through the analysis of Nova de universis philosophia the article tries to answer the question whether the claim of appealing to the authorities merely as an ornament is justified. At the same time, it tries to expound the particularity of his interpretation of Chaldean Oracles, especially the interpretation of the notion of substance found in Oracles.Finally, the features of Petrić’s reception of these writings are summarized in one of his statements, although connected to the issue of reason, but which can be applied to all of the teachings of Oracula Chaldaica. He indicatively states: “However, this [sc. Zoroaster’s] history of reason does not seem to concern our philosophy very much, nor does it greatly differ from it.”. (shrink)

The central Platonic concept of the mixture is to be situated in the entire transmission of Methexis: ascending from the level of the participation of the sensible things in the forms to the participation of the forms and finally to the participation of the two Platonic Principles. “Mixture” designates on the one hand the relation between the μέγιστα γένη in the Sophist and on the other hand the one between the Limit and the Unlimited in the Philebus . Thereupon the (...) essence of the Mixture is to be examined and rehabilitated as metaphor, namely as transformation of a sensible image in a philosophical one . Our guiding question will be: W hy can the Mixture be legitimated as a better candidate than the Methexis in the frame of the Sophist? The Mixture is to be regarded as well-founded transformation of Methexis in the context of the equioriginal “greatest kinds” . In our interpretation of the Philebus that restores the disputed unity of this Platonic dialogue, we are about to show how the philosopher Plato “saves” the beautiful phenomena: The fourfold division is to be construed as the place where the beautiful appearances are generated. To them does the philosopher return after his ascent to the σύμφυτον two Platonic Principles. They are no longer degraded as “rolling about in the midregion between being and not-being” , but are rather reevaluated as “procreation” .Der in den späteren platonischen Dialogen zentrale Begriff der Mischung wird zunächst in die ganze Übertragung der Methexis eingeordnet: von der Ebene der Teilhabe des W ahrnehmbaren an der Idee zu der innerideellen Teilhabe aufsteigend und von daher zu der Teilhabe der zwei platonischen Prinzipien. Einerseits wird die Beziehung der μέγιστα γένη untereinander, andererseits diejenige zwischen der Grenze und der U nbegrenztheit im Philebos als Mischung bezeichnet . Daraufhin wird ihr W esen als Metapher behandelt und rehabilitiert, nämlich als Transformation eines sinnlichen Bildes in ein philosophisches . Zur Leitfrage unserer Ausführung wird: W arum kann die im Rahmen des Dialogs Sophistes eingeführte Mischung der größten Gattungen miteinander als ein besserer Kandidat als derjenige der Teilhabe gerechtfertigt werden? Die Mischung wird als eine wohlbegründete Verwandlungsform derTeilhabe in den ideellen Zusammenhängen der gleichursprünglichen größten Gattungen betrachtet . Bei unserer die umstrittene Einheit des Philebos wiederherstellende Interpretation wird aufgezeigt, wie der Philosoph Platon die schönen Phänomene rettet: Die vierfache Einteilung des Ganzen wird als Ort der Genese der schönen Erscheinungen interpretiert. Ihnen wendet sich der Philosoph nach dem Aufstieg zum σύμφυτον der zwei platonischen Prinzipien zu, nicht länger sie als “zwischen dem Sein und dem Nicht-Sein herumschweifend” degradierend , sondern als “Zeugung” würdigend .Pojam miješanja, koji je središnji u kasnijim Platonovim dijalozima, ponajprije se smješta u cjeloviti kontekst transponiranja methexisa: od ravni sudjelovanja osjetilnog u ideji uzlazno k sudjelovanju među idejama te odatle k sudjelovanju dvaju platoničkih principa. S jedne strane se kao miješanje označava međusobni odnos μέγιστα γένη, s druge pak onaj između granice i neograničenosti u Filebu . U tu se svrhu razmatra i rehabilitira bit miješanja kao metafore, naime kao transformacija osjetilne slike u filozofijsku . Glavnim pitanjem našeg izvođenja postaje: zašto se uzajamno miješanje “najviših rodova”, koje se uvodi u okviru dijaloga Sofist, može opravdati kao bolji kandidat od sudjelovanja? Miješanje se razmatra kao dobro utemeljena forma preinake sudjelovanja u odnošenjima jednako izvornih “najviših rodova” . U našoj se interpretaciji, koja nanovo uspostavlja osporavano jedinstvo Fileba, prikazuje kako filozof Platon spašava lijepe fenomene: četvorostruka podjela cjeline interpretira se kao mjesto nastajanja lijepih pojava. Njima se filozof vraća nakon uspona k onom σύμφυτον dvaju platoničkih principa, ne degradirajući ih više kao one koji se “potucaju između bitka i ne-bitka” , već ih cijeni kao “rađanje”. (shrink)

Studie má za cíl představit strukturu Hayekova evolucionismu. Argumentace postupuje v několika krocích: Východiskem je historicko- systematická expozice způsobu, jakým evoluční teorie ovlivnila Hayekovu filosofii, především s ohledem na periodizaci vývoje jeho myšlení a systematické odlišení explanans a explanandum v rámci jeho teorie vědy. Dále je rozebírán způsob, jakým Hayek rozvíjí svoji metodologii vědy. V této souvislosti je argumentováno ve prospěch teze, že Hayekovo pojetí metodologického dualismu je důsledkem ovlivnění evoluční teorií. Zároveň je evoluční teorie představena jako nástroj vysvětlení, konkrétně (...) pak tzv. vysvětlení vzorce. Následně je představeno Hayekovo pojetí společnosti v kontextu kulturní evoluce. Společnost je interpretována jako řád jednání a je kladen důraz na Hayekovo vnímání společnosti jako řádu vyvíjejícího se společně s lidskou myslí. Na základě těchto předpokladů je v poslední části rozvinuto Hayekovo pojetí mysli. Toto pojetí vychází z konekcionistické pozice. Dále argumentuji proti tradičnímu pohledu na Hayekovu filosofii jako rozvíjení Kantovy filosofie. Závěr rekapituluje základní body Hayekova evolucionismu. (shrink)

J. M. E. McTaggart famously divided time into two time series, which he entitled A-series and B-series. Although he was proponent of neither of them, his division initiated a discussion as to which of the series is prior or real. This paper follows Clifford Williams’s claim that these series are not as distant as their proponents argue they are. It demonstrates their translatability in the case of examples from temporal logic and natural language. It argues that, if there are any (...) deep-rooted differences between these two series, they are only metaphysical. These metaphysical differences could be overcome by focusing on logic or natural language. These two series of time are also used in computer science and in the development of Artificial Intelligence. However, no attempt at unifying them has been suggested in these fields of study. J. M. E. McTaggart rozdělil čas na dvě časové série, A-série a B-série. Třebaže nebyl zastáncem žádné z nich, jeho rozdělení podnítilo diskuzi, která z těchto časových sérií je přednější nebo jediná skutečně reálná. Tento článek navazuje na názor Clifforda Williamse, že tyto časové série nejsou tak rozdílné, jak tvrdí jejich zastánci. V článku je demonstrována jejich přeložitelnost na příkladech z temporální logiky a přirozeného jazyka. Článek dále tvrdí, že jestliže je zde nějaký hluboce zakořeněný rozdíl mezi těmito dvěma sériemi, pak je pouze metafyzický. Tyto metafyzické rozdíly mohou být překonány, zaměříme-li se na logiku a přirozený jazyk. Tyto dvě časové série jsou také použity v informatice a rozvoji umělé inteligence, třebaže v těchto oborech dosud nebyly navrženy žádné pokusy o jejich propojení. (shrink)

Následující text vydal v roce 1930 Oskar Kraus pod názvem Zur Phänomenognosie des Zeitbewußtseins v časopisu Archiv für die gesamte Psychologie, 75, n. 1-2, s. 1-22. Obsahuje výňatky z korespondence Franze Brentana a pražského profesora Karlo-Ferdinandovy univerzity Antona Martyho z roku 1895 a část Martyho přednášky o Brentanově teorii časového vědomí z téhož roku. Tématem textu je zdůvodnění přechodu od modelu časového vědomí, který pracuje s časovou modifikací předmětů představování, k modelu, který pracuje s časovou modifikací intencionálního vztahu k předmětu. (...) Ve verzi, která je zde zachycena, jde o přechod ke kontinuální modifikaci aktů souzení, které předmět „kladou“. Čtenáře, který by se zajímal o popis a hlubší zdůvodnění vývoje a povahy Brentanových teorií časového vědomí, bych odkázal na následující texty: Chisholm, R. (1981): „Brentano’s Analysis of the Consciousness of Time“. Midwest Studies in Philosophy 6 (1), 3-16, a Chrudzimski, A. (2005): Intentionalität, Zeitbewusstsein und Intersubjektivität, Studien zur Phänomenologie von Brentano bis Ingarden, Ontos, Frankfurt. V češtině pak na Janoušek, H. (2017): „Brentanova teorie času a časového vědomí“. Pro-Fil, 18, no. 1, (v tisku), dostupné online na stránkách časopisu Pro-Fil. (shrink)

2. Saebyŏngnyŏk chʻodang esŏ on pʻyŏnji.

From this detailed analysis, comparison and study of the treatises of G. and S., we are in a position to arrivent certain conclusions. The similarity between the treatises of G. and S. is so close, both in structure and content, that we cannot explain it in any way other than to conclude that G. depends on S. for the composition of his work. It can further be concluded that, in the present state of research, there is no reason to suppose (...) that both S. and G. depended on a third source. There is no other work on the proof for the existence of God which has come down to us and which shows any structural similarity with the work of S. In fact it can be asserted with a fair amount of certainty that the work of S. is the first treatise on the existence of God in Post-Udayana Navyanyāya which exhibits the systematic plan of first discussing the pak $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ a, sādhya and hetu of the syllogism proving the existence of God in the pūrvapak $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ a and then establishing in the uttarapak $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ a, the author's own pak $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ a, sādhya and hetu of the syllogism. Further, the similarities in the expressions and often of argument in G. to those of S. lead us to conclude with reasonable certainty that G. depends directly on S. However, this does not at all mean that both G. and S. do not belong to the long Nyāya tradition of philosophers and hence many of the concepts of these thinkers do not have long and often complicated background. We only mean to assert that in the present state of research, we seem to be justified in saying that S. is the first philosopher in the Nyāya tradition who developed the treatise on the existence of God in this systematic way of first discussing the pak $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ a, sādhya and hetu of the syllogism, which was brought forward to prove the existence of God. We also assert that G. depends on S. for the composition of this part of his work. (shrink)

A major international consultancy firm identified ‘AI ethicist’ as an essential position for companies to successfully implement artificial intelligence (AI) at the start of 2019. It declares that AI ethicists are needed to help companies navigate the ethical and social issues raised by the use of AI. Top 5 AI hires companies need to succeed in 2019. The view that AI is beneficial but nonetheless potentially harmful to individuals and society is widely shared by the industry, academia, governments, and civil (...) society organizations. Accordingly and in order to realize its benefits while avoiding ethical pitfalls and harmful consequences, numerous initiatives have been established to a) examine the ethical, social, legal and political dimensions of AI and b) develop ethical guidelines and recommendations for design and implementation of AI. (shrink)

Nearly a decade ago, Rafael Capurro has gradually shifted his attention towards the ideas of message and of messenger. In lieu of ‘information’, he proposes and develops a new direction of research he calls Angeletics that aims to examine the nature of message and messenger, both of which are inherently social. Coincidently, at about the same time, we witnessed the rise of social epistemology in Angelo-American analytic philosophy. This coincidence is interesting, because both Capurro’s Angeletics and social epistemology indicated a (...) departure from individualistic-orientedness in hermeneutics and traditional epistemology respectively. While social epistemology has earned its place and status in academia, especially in North America and Europe, Capurro’s Angeletics has yet to receive similar attention to which it deserves. Part of the reason for this, I think, is because of its formulation and terminology is relatively unfamiliar to those who do not share the same philosophical tradition. Hence, one remedy to this situation is to attempt to translate Angeletics in terms of social epistemology, and this – is the objective of the current paper. (shrink)

A closer look at the theories and questions in philosophy of technology and ethics of technology shows the absence and marginality of non-Western philosophical traditions in the discussions. Although, increasingly, some philosophers have sought to introduce non-Western philosophical traditions into the debates, there are few systematic attempts to construct and articulate general accounts of ethics and technology based on other philosophical traditions. This situation is understandable, for the questions of modern sciences and technologies appear to be originated from the West; (...) at the same time, the situation is undesirable. The overall aim of this paper, therefore, is to introduce an alternative account of ethics of technology based on the Confucian tradition. In doing so, it is hoped that the current paper can initiate a relatively uncharted field in philosophy of technology and ethics of technology. (shrink)

Technology has become a major subject of philosophical ethical reflection in recent years, as the novelty and disruptiveness of technology confront us with new possibilities and unprecedented outcomes as well as fundamental changes to our ‘normal’ ways of living that demand deep reflection of technology. However, philosophical and ethical analysis of technology has until recently drawn primarily from the Western philosophical and ethical traditions, and philosophers and scholars of technology discuss the potential contribution of non-Western approaches only sparingly. Given the (...) global nature of technology, however, there is an urgent need for multiculturalism in philosophy and ethics of technology that include non-Western perspectives in our thinking about technology. While there is an increased attention to non-Western philosophy in the field, there are few systematic attempts to articulate different approaches to the ethics of technology based on other philosophical and ethical traditions. The present edited volume picks up the task of diversifying the ethics of technology by exploring the possibility of Confucian ethics of technology. In the six chapters of this volume, the authors examine various ideas, concepts, and theories in Confucianism and apply them to the ethical challenges of technology; in the epilogue the editors review the key ideas articulated throughout the volume to identify possible ways forward for Confucian ethics of technology. -/- Harmonious Technology revives Confucianism for philosophical and ethical analysis of technology and presents Confucian ethics of technology as another approach to the ethic of technology. It will be essential for philosophers and ethicists of technology, who are urged to consider beyond the Western paradigms. More broadly, the volume will be of interest to students and scholars in the fields of philosophy, science and technology studies, innovation studies, political science, and social studies. (shrink)

Algorithms can now identify patterns and correlations in the (big) datasets, and predict outcomes based on those identified patterns and correlations with the use of machine learning techniques and big data, decisions can then be made by algorithms themselves in accordance with the predicted outcomes. Yet, algorithms can inherit questionable values from the datasets and acquire biases in the course of (machine) learning, and automated algorithmic decision-making makes it more difficult for people to see algorithms as biased. While researchers have (...) taken the problem of algorithmic bias seriously, but the current discussion on algorithmic fairness tends to conceptualize ‘fairness’ in algorithmic fairness primarily as a technical issue and attempts to implement pre-existing ideas of ‘fairness’ into algorithms. In this paper, I show that such a view of algorithmic fairness as technical issue is unsatisfactory for the type of problem algorithmic fairness presents. Since decisions on fairness measure and the related techniques for algorithms essentially involve choices between competing values, ‘fairness’ in algorithmic fairness should be conceptualized first and foremost as a political issue, and it should be (re)solved by democratic communication. The aim of this paper, therefore, is to explicitly reconceptualize algorithmic fairness as a political question and suggest the current discussion of algorithmic fairness can be strengthened by adopting the accountability for reasonableness framework. (shrink)

Global engineering ethics is the engineering ethics’ response to globalization. It plays a major role in the received narrative about the need for a global engineering ethics, which is often illustrated by stories of some engineers A (of culture X) who interact with people or organizations of culture Y, and as a result encounter conflicts between their (i.e. culture X’s) ethical values and culture Y’s ethical values that generate ethical conundrums to the engineers. Global engineering ethics is thus needed to (...) help engineers to navigate through these ethical conundrums. However, the received narrative is insufficient in attending to the different nature and scope of ethical challenges for engineers and engineering practices in a globalized context, or so I shall argue. To understand these differences, I elaborate three basic presuppositions that create the need for global engineering ethics and explain their various interpretations. These presuppositions will then form the basis of my discussion of current approaches to global engineering ethics. I also argue that global engineering ethics is not merely reactive but also proactive, but the existing approaches have paid insufficient attention to the proactive dimension of global engineering ethics. So, I will end this chapter by arguing for the importance of the proactive dimension and exploring what it demands from engineers and engineering practices. (shrink)