Rapid developments in Artificial Intelligence are leading to an increasing human reliance on machine decision making. Even in collaborative efforts with Decision Support Systems (DSSs), where a human expert is expected to make the final decisions, it can be hard to keep the expert actively involved throughout the decision process. DSSs suggest their own solutions and thus invite passive decision making. To keep humans actively ‘on’ the decision-making loop and counter overreliance on machines, we propose a ‘reflection machine’ (RM). This (...) system asks users questions about their decision strategy and thereby prompts them to evaluate their own decisions critically. We discuss what forms RMs can take and present a proof-of-concept implementation of a RM that can produce feedback on users’ decisions in the medical and law domains. We show that the prototype requires very little domain knowledge to create reasonably intelligent critiquing questions. With this prototype, we demonstrate the technical feasibility to develop RMs and hope to pave the way for future research into their effectiveness and value. (shrink)

`Folk Psychology' - our everyday talk of beliefs, desires and mental events - has long been compared with the technical language of `Cognitive Science'. Does folk psychology provide a correct account of the mental causes of our behaviour, or must our everyday terms ultimately be replaced by a language developed from computational models and neurobiology? This broad-ranging book addresses these questions, which lie at the heart of psychology and philosophy. Providing a critical overview of the key literature in the field, (...) including the seminal work of Fodor and Churchland, the author explores the classic `Frame Problem' and assesses the future prospects of cognitive science. The scope of the frame problem, touching on connec. (shrink)

In this paper I argue that Wittgenstein is correct when he says of the Standard Metre stick that we can neither say that it is or is not a metre in length – despite what our intuitions may tell us to the contrary. Specifically, the paper deals with Kripke's criticism of Wittgenstein's claim in Naming And Necessity and with Salmon's attempt to arbitrate between the two views. I conclude that, not only is Wittgenstein correct, but that both Kripke and Salmon (...) (and possibly the majority of philosophers) simply do not understand the concept of measurement. (shrink)

Let S denote the variety of Sugihara algebras. We prove that the lattice (K) of subquasivarieties of a given quasivariety K S is finite if and only if K is generated by a finite set of finite algebras. This settles a conjecture by Tokarz [6]. We also show that the lattice (S) is not modular.

The paper begins with a defence of a new definition of privacy as the absence of undocumented personal knowledge. In the middle section, I criticise alternative accounts of privacy. Finally, I show how my definition can be worked into contemporary American Law.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Transformed Lives: Making Sense of Atonement Today by Cynthia S. W. CrysdaleVirginia W. LandgrafTransformed Lives: Making Sense of Atonement Today Cynthia S. W. Crysdale new york: seabury books, 2016. 192 pp. $16.00Cynthia Crysdale aims to show how atonement can have meaning for modern and postmodern Christians who reject the idea that God wills Jesus's violent death. She starts with stories of people who were estranged from God but (...) have been given grace to love God anew. Their subsequent lives are not perfect and involve multiple deaths of the old self and resurrections into the new. Yet there is a reconciliation not present beforehand: not a change in God, who has always loved us, but a change in us. Crysdale seeks to navigate between two undesirable positions: a penal substitutionary doctrine of the atonement, which she thinks posits a violent God, or a rejection of the idea of atonement altogether. She sees atonement as not only moral influence showing an example but a relationship that involves our whole being.Crysdale then presents a historical overview to show that this understanding of atonement is a plausible interpretation of scripture and tradition. Biblical sacrifices were not intended to propitiate an angry deity but to expiate human sin. New Testament writers who saw Jesus's death on the cross in continuity with these sacrifices were not implying that God was punishing Jesus. Jesus's statements about giving his life as a ransom prophesied the subversion of patron–client power relations rather than predicting a transaction whereby Jesus would pay for sin. Subsequent writers who saw Jesus as gaining victory over the devil saw God and Jesus as united against the powers and Jesus as attaining justice by love. Even Anselm, sometimes blamed for the penal substitutionary view, intended to avoid the idea of the crucifixion as God's punishment of Jesus. In the honor code of the time, either satisfaction or punishment was required. Therefore, Jesus's act of making satisfaction is precisely not punishment. Crysdale sees subsequent conflations of satisfaction and punishment as distorting Anselm's original intent and implying that God requires violent punishment of sin. [End Page 208]Crysdale then takes readers on a tour of changes in scientific, historical, and epistemological consciousness in the modern era to ask how theology might be done today. Drawing on Bernard Lonergan, she describes multiple dimensions of conversion that are all instances of grace when they occur. She then interprets the incarnation as indicating God's offer of friendship with humanity and Jesus's death and resurrection as indicating the transformation of power and oppression. Believing that an abstract atonement over the heads of human beings does not exist, she concludes with further stories of lives transformed by an encounter with God, including Martin Luther King Jr. and Dorothy Day.This book is suitable for educated lay adults, advanced undergraduates, or introductory seminary courses. Protestant audiences may find it typically Catholic, even though Crysdale is an Anglican, because it emphasizes changed lives rather than God's act of justification prior to any change in us. Theologically, it does not deal with every possible objection to its thesis. Those concerned with cultures of impunity, where malevolent lawlessness gets its way, may think that rejecting any sense of punishment of sin in the crucifixion throws the baby out with the bathwater. Recently, Fleming Rutledge (in The Crucifixion), drawing on Karl Barth, has made a point of retaining punishment as one meaning of the atonement even while emphasizing that God's wrath is always in the service of God's love. Transformed Lives does not have the last word on the atonement and would not claim to, since Crysdale wants to invite readers to do theology befitting their changing context. However, readers at many levels will benefit from its accessible treatment of its topic and invitation to reflection that befits a loving, reconciling, evil-opposing God.Virginia W. LandgrafAmerican Theological Library AssociationCopyright © 2018 Society of Christian Ethics... (shrink)

L'A. soutient, contre Germain Grisez, Joseph Boyle, John Finnis et William May, que le contrôle naturel des naissances pratiqué avec une intention mauvaise n'est pas contraception. Il montre que les auteurs identifient de façon incorrecte la fin prochaine de la contraception comme choix qu'il n'y ait pas d'enfant, alors que la fin prochaine véritable est d'empêcher un enfant de venir au monde . Ainsi donc, puisque en NFP un couple ne cherche pas à empêcher la venue au monde d'un enfant, (...) NFP n'implique pas d'action contraceptive. L'A. soutient aussi qu'identifier la fin prochaine comme choix qu'il n'y ait pas d'enfant ne spécifie pas de façon adéquate une classe homogène d'actes objectifs, bien que cela spécifie une classe homogène d'actes moraux. (shrink)

Haeckels theory of recapitulation shall be extended by the following rule: During the ontogenetical recapitulation of the phenotypical effects, the recapitulation of the phylogenetical natural selection factors according to the genotypical potentials is a condition of manifestation. The phylogenetical natural selectionfactor produces the activation of the gen as ontogenetical manifestation-stimulus. Factor of natural selection is the one of the extern or intern environment to which has happened the adaption in the phylogenesis. Concerning the intern environments the phenotypical effect of the (...) preliminary phase of development is not only the phylogenetical factor of natural selection according to the genotypical potential of the following phase of development, but also the ontogenetical stimulus of manifestation for the phenotypical effect of the following phase of development. Phenotypical effects can present themselves as stimulus-dependencial modifications, which are bound to the manifestation-stimulus and cease after its disappearence. They can also present themselves as stimulus-independencial lasting modifications, which become independent from the manifestation-stimulus and remain preserved after its ceasing, because the gen once activated by the stimulus reproduces itself in the state of being activated and is so transmitted during the multiplication of cells from cell to cell and during the multiplication of organisms from generation to generation. This view gives new chances for interpretating causal connections of the phylogenetical evolution and involution as well as new possibilities for an explanation of evolutionary mechanism of maturation and of involutionary mechanism of ageing in the ontogenesis and also the occuring appearences of acceleration and retardation.DieHaeckel'sche Rekapitulationstheorie wird durch die folgende Rekapitulationsregel erweitert: Bei der ontogenetischen Rekapitulation der erscheinungsbildlichen Leistungen ist die Rekapitulation der phylogenetischen Auslesefaktoren der entsprechenden erbildlichen Fähigkeiten Manifestationsbedingung. Der phylogenetische Auslesefaktor bewirkt als ontogenetischer Manifestationsreiz die Genaktivierung. Auslesefaktor ist derjenige Faktor der äusseren oder inneren Umwelt, an den in der Phylogenese die Anpassung erfolgt ist. Im Bereich der inneren Umwelt ist daher die erscheinungsbildliche Leistung der vorhergehenden Entwicklungsstufe sowohl der phylogenetische Auslesefaktor für die erbbildliche Fähigkeit der nachfolgenden Entwicklungsstufe als auch der ontogenetische Manifestationsreiz für die erscheinungsbildliche Leistung der nachfolgenden Entwicklungsstufe. Die erscheinungsbildlichen Leistungen können als reizabhängige Modifikation auftreten, die also vom Manifestationsreiz abhängig bleibt und nach seinem Aufhören auch wieder verschwindet, sie können aber auch als reizunabhängige Dauermodifikation auftreten, die also vom Manifestationsreiz unabhängig wird und nach seinem Aufhören erhalten bleibt, weil das durch den Reiz einmal aktivierte Gen sich im Status des Aktiviertseins bei der Zellvermehrung von Zelle zu Zelle und bei der Vermehrung der Organismen von Generation zu Generation fortpflanzt. Damit ergeben sich neue Möglichkeiten einer Deutung der Kausalzusammenhänge bei der phylogenetischen Evolution und Involution, sowie neue Ansätze einer Erklärung des Evolutionsmechanismus der Reifung und des Involutionsmechanismus des Alterns in der Ontogenese, sowie der dabei auftretenden Erscheinungen der Acceleration und der Retardation. (shrink)

St. Paul writes, “whatever you do, do everything for the glory of God (1 Corinthians 10: 31 NABRE).” This essay employs the work of St. Thomas Aquinas and the recent philosophical work of Daniel Johnson (2020) on this command to investigate a series of questions that the command raises. What is glory? How does one properly act for glory and for the glory of another? How is it possible to do everything for the glory of God? I begin with Aquinas’ (...) account of glory and the pursuit of glory for God’s glory and Aquinas’s answers to some of the above questions that can be drawn from his discussion in De Malo. I defend Aquinas against criticisms from Daniel Johnson and present his own interpretation of the command. I advance the discussion through adding two additional interpretations that do not rely on a controversial assumption Johnson makes. Next, I address the puzzle of how we can intend everything for the glory of God using Aquinas’s three-fold account of intention. Finally, I discuss the relation between charity and the desire for God’s glory and how regular, actual intentions of one’s actions for the glory of God increases charity. (shrink)

What are the limits of Left Wittgensteinianism's point- and need-based account of conceptual change? Based upon Wittgenstein's account of certainty and the riverbed analogy for conceptual change in On Certainty, the question is raised whether Queloz and Cueni's redevelopment of Left Wittgensteinianism can account for the multiplicitous forms of change these concepts are subject to. I argue that Left Wittgensteinianism can only partially do so, because it overemphasises the role of criticism-driven conceptual change, due to its focus on the reason-based (...) contingency of the practices of a local ‘we’. In response, it is argued that Left Wittgensteinianism should be fortified with (i) gradual changes to concepts' sociocultural constraints that concept-users are unaware of and (ii) evolutionary and environmental changes to the biological determinants of natural constraints of conceptual cores. In the end, there are conceptual practices like holding for certain that are generally, and fully contingent, but simultaneously inevitable not only for ‘us’ but also for many other delimitations of ‘we’. Subsequently, the compatibility of this Wittgensteinian account of conceptual change with pragmatic genealogy is discussed. It is concluded that thinking about conceptual changes to practices cannot be about the possibility of criticism alone nor succeed without the inclusion thereof. (shrink)

This volume contains the editions of polemical texts by Erasmus against Martin Luther and Pierre Cousturier, of his defence against attacks on his oration on matrimony (and celibacy), and of his immensely popular ‘pocket’ edition of the _Disticha Catonis_.

Governments and other food system actors from the private sector, civil society, research and education institutions are being called upon to work together to enhance the sustainability, resilience and inclusiveness of food systems. The analysis presented in this study provides an insight into the process and direction of food system transformation, and the key capabilities required. It portrays the interplay of different internal and external dynamics combined with the capacity of food system actors to connect, forge alliances and commit to (...) specific actions that has enabled countries to move towards a more sustainable food system. (shrink)