She concentrates on responses to the 'crisis' that currently confronts the American legal profession and legal education—including the increasing cost of legal services, the threat to lawyer income and the oversupply of law graduates. Rhode regards the response by the American Bar Association (ABA) through its Ethics 20/20 Commission as lacking innovation and achieving only modest reform. Surveying other countries' efforts at opening the provision of some traditional legal services to non-lawyers and outside investment in law practices, she argues (...) that the US 'is likely to lag behind other nations in its capacity to provide cost effective legal services'. She also proposes greater diversity in the options available for legal education. (shrink)

Stephen Campbell, Connie Ulrich, and Christine Grady argue that we need to a broader understanding of moral distress – broader, that is, than the one commonly used within nursing-ethics and, more recently, healthcare ethics in general. On their proposed definition, moral distress is any self-directed negative attitude we might have in response to viewing ourselves as participating in a morally undesirable situation. While being in general agreement with much of what Campbell et al. say, I make two suggestions. First, in (...) order to distinguish moral distress that is specifically related to the roles and responsibilities of healthcare-workers from other kinds of moral distress, it would be useful for the broadened definition to contain an explicit reference to the distinctive situation and challenges faced by healthcare-workers. Second, whereas Campbell et al. write in a manner that suggests that there is very little that is positive or redeeming about moral distress, we should also ask if there is anything morally good about such distress. I suggest that the disposition to respond with moral distress to situations that call for it can plausibly be seen as a virtue on the part of healthcare-workers. The moral value of responses of appropriate moral distress is positive (because it is a display of virtue on the part of the healthcare-worker), whereas the state of affairs that moral distress is called for is bad and regrettable. (shrink)

This paper argues that John Greco’s agent reliabilism fails in its attempt to meet the double requirement of accounting for the internalist intuition that knowledge requires sensitivity to the reliability of one’s evidence and evading the charge of psychological implausibility.

This book argues that we need to explore how human beings can best coordinate and collaborate with robots in responsible ways. It investigates ethically important differences between human agency and robot agency to work towards an ethics of responsible human-robot interaction.

Many ethicists writing about automated systems attribute agency to these systems. Not only that; they seemingly attribute an autonomous or independent form of agency to these machines. This leads some ethicists to worry about responsibility-gaps and retribution-gaps in cases where automated systems harm or kill human beings. In this paper, I consider what sorts of agency it makes sense to attribute to most current forms of automated systems, in particular automated cars and military robots. I argue that whereas it indeed (...) makes sense to attribute different forms of fairly sophisticated agency to these machines, we ought not to regard them as acting on their own, independently of any human beings. Rather, the right way to understand the agency exercised by these machines is in terms of human–robot collaborations, where the humans involved initiate, supervise, and manage the agency of their robotic collaborators. This means, I argue, that there is much less room for justified worries about responsibility-gaps and retribution-gaps than many ethicists think. (shrink)

Self-driving cars hold out the promise of being safer than manually driven cars. Yet they cannot be a 100 % safe. Collisions are sometimes unavoidable. So self-driving cars need to be programmed for how they should respond to scenarios where collisions are highly likely or unavoidable. The accident-scenarios self-driving cars might face have recently been likened to the key examples and dilemmas associated with the trolley problem. In this article, we critically examine this tempting analogy. We identify three important ways (...) in which the ethics of accident-algorithms for self-driving cars and the philosophy of the trolley problem differ from each other. These concern: the basic decision-making situation faced by those who decide how self-driving cars should be programmed to deal with accidents; moral and legal responsibility; and decision-making in the face of risks and uncertainty. In discussing these three areas of disanalogy, we isolate and identify a number of basic issues and complexities that arise within the ethics of the programming of self-driving cars. (shrink)

Proponents of situated affectivity hold that “tools for feeling” are just as characteristic of the human condition as are “tools for thinking” or tools for carpentry. An agent’s affective life, they argue, is dependent upon both physical characteristics of the agent and the agent’s reciprocal relationship to an appropriately structured natural, technological, or social environment. One important achievement has been the distinction between two fundamentally different ways in which affectivity might be intertwined with the environment: the “user-resource-model” and the “mind-invasion-model.” (...) The twofold purpose of this paper is to complement the debate about situated affectivity in general and about “mind invasion” in particular by, firstly, connecting it to situationist research in social psychology and, secondly, broadening the perspective to not only accommodate decidedly detrimental “invasions” but also potentially beneficial forms of “mind shaping” that include the manipulation of an agent’s experiential life and behaviour through the moulding of both the agent’s environment and the agent’s body. (shrink)

This article is currently available as a free download on ingentaconnect.

Memory occupies a fundamental place in philosophy, playing a central role not only in the history of philosophy but also in philosophy of mind, epistemology, and ethics. Yet the philosophy of memory has only recently emerged as an area of study and research in its own right. -/- The Routledge Handbook of Philosophy of Memory is an outstanding reference source on the key topics, problems and debates in this exciting area, and is the first philosophical collection of its kind. The (...) forty-eight chapters are written by an international team of contributors, and divided into nine parts: -/- The nature of memory The metaphysics of memory Memory, mind and meaning Memory and the self Memory and time The social dimension of memory The epistemology of memory Memory and morality History of philosophy of memory. -/- Within these sections, central topics and problems are examined, including: truth, consciousness, imagination, emotion, self-knowledge, narrative, personal identity, time, collective and social memory, internalism and externalism, and the ethics of memory. The final part examines figures in the history of philosophy, including Aristotle, Augustine, Freud, Bergson, Wittgenstein and Heidegger, as well as perspectives on memory in Indian and Chinese philosophy. -/- Essential reading for students and researchers in philosophy, particularly philosophy of mind and psychology, the Handbook will also be of interest to those in related fields, such as psychology and anthropology. (shrink)

In non-technical contexts, the word “risk” refers, often rather vaguely, to situations in which it is possible but not certain that some undesirable event will occur. In technical contexts, the word has many uses and specialized meanings. The most common ones are the following.

Within certain philosophical debates, most notably those concerning the limits of our knowledge, agnosticism seems a plausible, and potentially the right, stance to take. Yet, in order to qualify as a proper stance, and not just the refusal to adopt any, agnosticism must be shown to be in opposition to both endorsement and denial and to be answerable to future evidence. This paper explicates and defends the thesis that agnosticism may indeed define such a third stance that is weaker than (...) scepticism and hence offers a genuine alternative to realism and anti-realism about our cognitive limits. (shrink)

Some critics of sex-robots worry that their use might spread objectifying attitudes about sex, and common sense places a higher value on sex within love-relationships than on casual sex. If there could be mutual love between humans and sex-robots, this could help to ease the worries about objectifying attitudes. And mutual love between humans and sex-robots, if possible, could also help to make this sex more valuable. But is mutual love between humans and robots possible, or even conceivable? We discuss (...) three clusters of ideas and associations commonly discussed within the philosophy of love, and relate these to the topic of whether mutual love could be achieved between humans and sex-robots: (i) the idea of love as a “good match”; (ii) the idea of valuing each other in our distinctive particularity; and (iii) the idea of a steadfast commitment. We consider relations among these ideas and the sort of agency and free will that we attribute to human romantic partners. Our conclusion is that mutual love between humans and advanced sex-robots is not an altogether impossible proposition. However, it is unlikely that we will be able to create robots sophisticated enough to be able to participate in love-relationships anytime soon. -/- . (shrink)

In this paper, we discuss the relation between recent philosophical discussions about meaning in life (from authors like Susan Wolf, Thaddeus Metz, and others) and the ethics of artificial intelligence (AI). Our goal is twofold, namely, to argue that considering the axiological category of meaningfulness can enrich AI ethics, on the one hand, and to portray and evaluate the small, but growing literature that already exists on the relation between meaning in life and AI ethics, on the other hand. We (...) start out our review by clarifying the basic assumptions of the meaning in life discourse and how it understands the term ‘meaningfulness’. After that, we offer five general arguments for relating philosophical questions about meaning in life to questions about the role of AI in human life. For example, we formulate a worry about a possible meaningfulness gap related to AI on analogy with the idea of responsibility gaps created by AI, a prominent topic within the AI ethics literature. We then consider three specific types of contributions that have been made in the AI ethics literature so far: contributions related to self-development, the future of work, and relationships. As we discuss those three topics, we highlight what has already been done, but we also point out gaps in the existing literature. We end with an outlook regarding where we think the discussion of this topic should go next. (shrink)

The framework of Solomonoff prediction assigns prior probability to hypotheses inversely proportional to their Kolmogorov complexity. There are two well-known problems. First, the Solomonoff prior is relative to a choice of Universal Turing machine. Second, the Solomonoff prior is not computable. However, there are responses to both problems. Different Solomonoff priors converge with more and more data. Further, there are computable approximations to the Solomonoff prior. I argue that there is a tension between these two responses. This is because computable (...) approximations to Solomonoff prediction do not always converge. (shrink)

When is it morally acceptable to expose others to risk? Most moral philosophers have had very little to say in answer to that question, but here is a moral philosopher who puts it at the centre of his investigations.

In pure science, the standard approach to non-epistemic values is to exclude them as far as possible from scientific deliberations. When science is applied to practical decisions, non-epistemic values cannot be excluded. Instead, they have to be combined with scientific information in a way that leads to practically optimal decisions. A normative model is proposed for the processing of information in both pure and applied science. A general-purpose corpus of scientific knowledge, with high entry requirements, has a central role in (...) this model. Due to its high entry requirements, the information that it contains is sufficiently reliable for the vast majority of practical purposes. However, for some purposes, the corpus needs to be supplemented with additional information, such as scientific indications of danger that do not satisfy the entry requirements for the corpus. The role of non-epistemic values in the evaluation of scientific information should, as far as possible, be limited to determining the level of evidence required for various types of practical decisions. (shrink)

Modern belief revision theory is based to a large extent on partial meet contraction that was introduced in the seminal article by Carlos Alchourrón, Peter Gärdenfors, and David Makinson that appeared in 1985. In the same year, Alchourrón and Makinson published a significantly different approach to the same problem, called safe contraction. Since then, safe contraction has received much less attention than partial meet contraction. The present paper summarizes the current state of knowledge on safe contraction, provides some new results (...) and offers a list of unsolved problems that are in need of investigation. (shrink)

This paper takes its point of departure in an article by Stevens [Stevens, B.: 1994, Journal of Business Ethics 54, 163–171], in which she identified a lack of knowledge regarding how corporate codes of ethics are communicated and affect behavior in organizations. Taking heed of this suggested gap, we review studies on corporate codes of ethics with an empirical content, published since 1994. The conclusion of the review is that we still lack knowledge on how codes work, how they are (...) communicated and how they are transformed inside organizations. Stevens’ plea could even be extended, arguing that the knowledge gap might be of even more significance than in the mid-1990s. Some directions for how this situation can be approached in future studies are outlined in the paper. (shrink)

This paper examines Jaegwon Kim's Supervenience Argument (SA) against nonreductive physicalism, concentrating on Kim's response to two of the most important objections against the SA: First, the Overdetermination Argument, according to which Kim has no convincing argument against the possibility that mental causation might be a case of genuine or systematic overdetermination; second, the Generalization Argument, according to which the SA would entail that causation at any level gives way to causation at the next lower level, thereby leading to an (...) untenable all-encompassing epiphenomenalism. It is argued that as of yet, Kim has failed to develop a coherent overall position, since various moves he makes in response to these criticisms are strangely at odds with other parts of his philosophical position. (shrink)

In this paper, we engage in dialogue with Jonathan Pugh, Hannah Maslen, and Julian Savulescu about how to best interpret the potential impacts of deep brain stimulation on the self. We consider whether ordinary people’s convictions about the true self should be interpreted in essentialist or existentialist ways. Like Pugh et al., we argue that it is useful to understand the notion of the true self as having both essentialist and existentialist components. We also consider two ideas from existentialist philosophy (...) – Jean-Paul Sartre and Simone de Beauvoir’s ideas about “bad faith” and “ambiguity” – to argue that there can be value to patients in regarding themselves as having a certain amount of freedom to choose what aspects of themselves should be considered representative of their true selves. Lastly, we consider the case of an anorexia nervosa-patient who shifts between conflicting mind-sets. We argue that mind-sets in which it is easier for the patient and his or her family to share values can plausibly be considered to be more representative of the patient’s true self, if this promotes a well-functioning relationship between the patient and the family. However, we also argue that families are well-advised to give patients room to figure out what such shared values mean to them, since it can be alienating for patients if they feel that others try to impose values on them from the outside. (shrink)

Chancy modus ponens is the following inference scheme: ‘probably φ’, ‘if φ, then ψ’, therefore, ‘probably ψ’. I argue that Chancy modus ponens is invalid in general. I further argue that the invalidity of Chancy modus ponens sheds new light on the alleged counterexample to modus ponens presented by McGee. I close by observing that, although Chancy modus ponens is invalid in general, we can recover a restricted sense in which this scheme of inference is valid.

The advantages and disadvantages of formalization in philosophy are summarized. It is concluded that formalized philosophy is an endangered speciality that needs to be revitalized and to increase its interactions with non-formalized philosophy. The enigmatic style that is common in philosophical logic must give way to explicit discussions of the problematic relationship between formal models and the philosophical concepts and issues that motivated their development.

The AGM (Alchourrón-Gärdenfors-Makinson) model of belief change is extended to cover changes on sets of beliefs that are not closed under logical consequence (belief bases). Three major types of change operations, namely contraction, internal revision, and external revision are axiomatically characterized, and their interrelations are studied. In external revision, the Levi identity is reversed in the sense that one first adds the new belief to the belief base, and afterwards contracts its negation. It is argued that external revision represents an (...) intuitively plausible way of revising one's beliefs. Since it typically involves the temporary acceptance of an inconsistent set of beliefs, it can only be used in belief representations that distinguish between different inconsistent sets of belief. (shrink)

Advancements in artificial intelligence and (social) robotics raise pertinent questions as to how these technologies may help shape the society of the future. The main aim of the chapter is to consider the social and conceptual disruptions that might be associated with social robots, and humanoid social robots in particular. This chapter starts by comparing the concepts of robots and artificial intelligence and briefly explores the origins of these expressions. It then explains the definition of a social robot, as well (...) as the definition of humanoid robots. A key notion in this context is the idea of anthropomorphism: the human tendency to attribute human qualities, not only to our fellow human beings, but also to parts of nature and to technologies. This tendency to anthropomorphize technologies by responding to and interacting with them as if they have human qualities is one of the reasons why social robots (in particular social robots designed to look and behave like human beings) can be socially disruptive. As is explained in the chapter, while some ethics researchers believe that anthropomorphization is a mistake that can lead to various forms of deception, others — including both ethics researchers and social roboticists — believe it can be useful or fitting to treat robots in anthropomorphizing ways. The chapter explores that disagreement by, among other things, considering recent philosophical debates about whether social robots can be moral patients, that is, whether it can make sense to treat them with moral consideration. Where one stands on this issue will depend either on one’s views about whether social robots can have, imitate, or represent morally relevant properties, or on how people relate to social robots in their interactions with them. Lastly, the chapter urges that the ethics of social robots should explore intercultural perspectives, and highlights some recent research on Ubuntu ethics and social robots. (shrink)

During the past decade, the so-called “hypothesis of cognitive extension,” according to which the material vehicles of some cognitive processes are spatially distributed over the brain and the extracranial parts of the body and the world, has received lots of attention, both favourable and unfavourable. The debate has largely focussed on three related issues: (1) the role of parity considerations, (2) the role of functionalism, and (3) the importance of a mark of the cognitive. This paper critically assesses these issues (...) and their interconnections. Section 1 provides a brief introduction. Section 2 argues that some of the most prominent objections against the appeal to parity considerations fail. Section 3 shows that such considerations are nevertheless unsuitable as an argument for cognitive extension. First, the actual argumentative burden is carried by an underlying commitment to functionalism, not by the parity considerations themselves. Second, in the absence of an independently motivated mark of the cognitive, the argument based on parity considerations does not get off the ground, but given such a mark, it is superfluous. Section 4 argues that a similar dilemma arises for the attempt to defend cognitive extension by a general appeal to functionalism. Unless it can be independently settled what it is for a process to be cognitive, functionalism itself will be undermined by the possibility of cognitive extension. Like parity considerations, functionalism is thus either unable to support cognitive extension or superfluous. Hence, nothing short of the specification of an appropriate mark of the cognitive that can be fulfilled not only by intracranial but also by extended processes will do as an argument for cognitive extension. (shrink)

Kernel contraction is a natural nonrelational generalization of safe contraction. All partial meet contractions are kernel contractions, but the converse relationship does not hold. Kernel contraction is axiomatically characterized. It is shown to be better suited than partial meet contraction for formal treatments of iterated belief change.

Nietzsche’sEinverleibungas learning theory: Towards an integrated corporality in pedagogy and philosophy educationThe traditional distinction of Western philosophy between body and mind still permeates many contemporary pedagogical frameworks. In this article, I will reconstruct in Nietzsche’s philosophy the basis for a constructive pedagogical model that understands learners in an integrated way. The first part of this article will argue that this model ofembodiment(‘Einverleibung’) forms a learning theoretical foundation. In the second part, I will build on this Nietzschean learning theory in order (...) to re-evaluate specific contemporary pedagogical trends, a.o. Bloom’s taxonomy and competency-based education within the context of expertise development. Finally, I elaborate on the meaning of Nietzsche’s model of Einverleibung for a 21st century philosophy education thatembodiesan emancipatory and inclusive didactic. (shrink)

A conceptual analysis of falsificationism is performed, in which the central falsificationist thesis is divided into several components. Furthermore, an empirical study of falsification in science is reported, based on the 70 scientific contributions that were published as articles in Nature in 2000. Only one of these articles conformed to the falsificationist recipe for successful science, namely the falsification of a hypothesis that is more accessible to falsification than to verification. It is argued that falsificationism relies on an incorrect view (...) of the nature of scientific inquiry and that it is, therefore, not a tenable research methodology. (shrink)

Epistemology, the philosophy of knowledge, is at the core of many of the central debates and issues in philosophy, interrogating the notions of truth, objectivity, trust, belief and perception. _The Routledge Companion to Epistemology_ provides a comprehensive and the up-to-date survey of epistemology, charting its history, providing a thorough account of its key thinkers and movements, and addressing enduring questions and contemporary research in the field. Organized thematically, the _Companion_ is divided into ten sections: Foundational Issues, The Analysis of Knowledge, (...) The Structure of Knowledge, Kinds of Knowledge, Skepticism, Responses to Skepticism, Knowledge and Knowledge Attributions, Formal Epistemology, The History of Epistemology, and Metaepistemological Issues. Seventy-eight chapters, each between 5000 and 7000 words and written by the world’s leading epistemologists, provide students with an outstanding and accessible guide to the field. Designed to fit the most comprehensive syllabus in the discipline, this text will be an indispensible resource for anyone interested in this central area of philosophy. _The Routledge Companion to Epistemology_ is essential reading for students of philosophy. (shrink)

The so-called Disability Paradox arises from the apparent tension between the popular view that disability leads to low well-being and the relatively high life-satisfaction reports of disabled people. Our aim in this essay is to make some progress toward dissolving this alleged paradox by exploring the relationship between disability and various “goods of life”—that is, components of a life that typically make a person’s life go better for her. We focus on four widely recognized goods of life (happiness, rewarding relationships, (...) knowledge, achievement) and four common types of disability (sensory, mobility, intellectual, and social) and systematically examine the extent to which the four disability types are in principle compatible with obtaining the four goods of life. Our findings suggest that that there is a high degree of compatibility. This undermines the widespread view that disabilities, by their very nature, substantially limit a person’s ability to access the goods of life, and it provides some guidance on how to dissolve the Disability Paradox. (shrink)

Close connections between probability theory and the theory of belief change emerge if the codomain of probability functions is extended from the real-valued interval [0, 1] to a hyperreal interval with the same limits. Full beliefs are identified as propositions with a probability at most infinitesimally smaller than 1. Full beliefs can then be given up, and changes in the set of full beliefs follow a pattern very close to that of AGM revision. In this contribution, iterated revision is investigated. (...) The iterated changes in the set of full beliefs generated by repeated revisions of a hyperreal probability function can, semantically, be modelled with the same basic structure as the sphere models of belief change theory. The changes on the set of full beliefs induced by probability revision satisfy the Darwiche–Pearl postulates for iterated belief change. (shrink)