Abstract: In the past, major scientific and technological revolutions, like the Copernican Revolution and the Industrial Revolution, have had profound effects, not only upon society in general, but also upon Philosophy. Today's Information Revolution is no exception. Already it has had significant impacts upon our understanding of human nature, the nature of society, even the nature of the universe. Given these developments, this essay considers some of the philosophical contributions of two "philosophers of the Information Age"—Norbert Wiener (...) and Luciano Floridi—with regard to the nature of the universe, human nature, the nature of society, and the nature of "artificial agents" such as robots, softbots, and cyborgs. (shrink)

This article is an inquiry on the role of play in shaping the cultures of the Information Age. By applying concepts from Postphenomenology and the Philosophy of Information, this paper argues that play and computation share a capacity to shape human experience. I will apply the concept of re-ontologization to describe the effect that computation has had in shaping the world. I will apply the concept of relational strategies to argue that play is a way of interfacing (...) with the computational world. This paper argues that play is a particularly relevant form of shaping the human experience of the re-ontologized infosphere because play, like computation, can create worlds. The goal of this article is to propose a research program that situates play as a relevant perspective to analyze the culture of the Information Age. (shrink)

This paper asks the question of how we can situate the educational subject in what Luciano Floridi has defined as an ‘informational ontology’. It will suggest that Jacques Derrida and Bernard Stiegler offer paths toward rethinking the educational subject that lend themselves to an informational future, as well as speculating on how, with this knowledge, we can educate to best equip ourselves and others for our increasingly digital world. Jacques Derrida thought the concept of the subject was ‘indispensable’ as a (...) function but did not subscribe to or accept any particular theory of how a subject could be defined or developed because it was always situated in and as a context. Following Derrida, Bernard Stiegler explains in Technics and Time: 1 that ‘the relation binding the “who” and the “what” is invention’. As such, the separation between self and world can be seen as artificial, including if this world is perceived wholly or partly as technological, digital or informational. If this is the case, a responsibility is placed on the educator and their part in ‘inventing’ this distinction for future generations. How this invention of the educational subject is negotiated is therefore one the many philosophical tasks for digital pedagogy. (shrink)

In this paper, I explore the role that the intellectual virtue of curiosity can play in response to some of the most pressing challenges of the Information Age. I argue that virtuous curiosity represents a valuable characterological resource for the twenty-first century, in particular, a restricted form of curiosity, namely inquisitiveness. I argue that virtuous inquisitiveness should be trained and cultivated, via the skill of good questioning, and discuss the risks of failing to do so in relation to the (...) design and use of novel technologies. If left unchecked, I argue, vicious forms of curiosity can emerge, with broad implications for society as a whole. Thus, we should seek to cultivate virtuous curiosity and teach the skill of good questioning to those of us (in principle, all of us) who use and rely on technology in our work and lives. (shrink)

Purpose– This paper aims to retrieve relevant aspects of the work of idealist thinker T.H. Green to improve comprehension of, and policy responses to, various dilemmas facing contemporary “information societies”.Design/methodology/approach– The paper is an exercise in interdisciplinary conceptual research, seeking a new synthesis that draws upon a range of ethical, metaphysical, empirical and policy texts and ideas. It is an application of moral and political principles to post-industrial problems, part of an ongoing international effort to develop viable normative approaches (...) to the emergent information society. The background research includedin situstudy of archival papers.Findings– Green’s version of idealism illuminates current, technologically induced shifts in our understandings of important categories such as self, substance and space. The paper finds that Green’s doctrine of the common good, his alternative to the (still prevalent) school of utilitarian welfarism, combined with his famously “positive” theory of the state, is highly relevant as a normative template for applied philosophy and policy. The article demonstrates its applicability to three vital contemporary issues: freedom of information, intellectual property and personal privacy. It concludes that Green’s work provides exceptional resources for an original, anti-technocratic, theory of the information society as good society.Practical implications– It is hoped that, as part of the wider rediscovery of the work of Green and other idealists, the paper will have some impact on public policy.Originality/value– The paper contains a new scholarly interpretation of Green’s theories of the common good and of the state. In addition, it is believed to be the first major attempt to apply idealism to the information society and its problems. (shrink)

Tamar Rudavsky's erudite survey of Jewish philosophy during the Middle Ages is the latest compendium of a wide array of thinkers who profoundly constructed bridges between the two worlds of Jewish beliefs informed by the Hebrew Bible and its rabbinic overlay at one end, and of science and philosophy dominated by Aristotelian physics and metaphysics at the other. Jewish philosophers, like their Islamic and Christian counterparts, tirelessly exerted themselves to reconcile the two into a unified system. The very (...) title of Maimonides's seminal Guide of the Perplexed reflects his attempt to resolve the angst of his intellectually sophisticated coreligionists who faced an irreconcilable either/or choice between the... (shrink)

Narrative thinking has a significant role in the formation of the self and identity. In fact, to such an extent that the self is seen as the product of narrative thinking, a fictional character emerging at the intersection of autobiographical narratives. In this article, I investigate what effect the narrative interpretative schemes used in everyday communication have on our conceptualization of the self, on our self-image, while, I also intend to analyse what effect media narratives displaying intentions, beliefs and desires (...) have on the narratives of self- and community construction of individuals in the information age. The aim of this article is to demonstrate that analyses like this can, in the long run, contribute to a great extent to the preparation of models and philosophical concepts targeting the description of the functioning and formation of narratives that capitalize on the shared cognitive structures of human motivational factors, goals, emotions and actions. (shrink)

This special issue of Minds and Machines contains a number of responses to Luciano Floridi’s groundbreaking Philosophy of Information (Oxford 2011). The essays contained here have been grouped by topic; essays 1–5 concern epistemological features of Floridi’s approach, and essays 6–8 address his metaphysics.In “On Floridi’s Method of Levels ofion”, Jan van Leeuwen addresses Floridi’s operational definition of a level of abstraction. Emphasizing the link between Floridi’s notion of abstraction and that used in computer science, van Leeuven notes (...) that the method of levels of abstraction may require supplementation in the form of annotation. Annotations, which exist “outside” the formal limits of the levels of abstraction to which they are attached, specify what perspective should be taken towards those levels. Annotations so understood both facilitate the expression of semantic information and elucidate the relationship between levels of abstraction. van Leeuwen then uses a case. (shrink)

Since early development of information technologies, in particular computers and the Internet, there has been tension between those who believe these new technologies and their applications...

The role of diplomatic missions in the process of collecting, analysing and disseminating information was analysed. Particular attention was paid to the reasons and factors that radically changed the approaches and principles of information management by diplomatic missions in the twentieth and twenty-first centuries. The legal framework (international and national) for the implementation of the information function by diplomatic missions has been established. It is found that in order to optimise the information function, diplomatic missions actively (...) use the latest information and communication technologies. The author focuses on the forms of diplomatic missions' activities in which the information component plays an important role. The leading principles of organisation of information and analytical work in diplomatic missions are considered. The author describes the types of information and reference documents prepared by the staff of diplomatic missions. The author highlights the peculiarities of working with citizens' appeals and information requests, which is an important component of the work of diplomatic missions in modern conditions. The main forms and tools of outreach work of diplomatic missions in the countries of their residence are outlined. (shrink)

René V Arcilla; Modernising Media or Modernist Medium? The Struggle for Liberal Learning in Our Information Age, Journal of Philosophy of Education, Volume 36.

The article examines the transformational process in the philosophy of education driven by digitalization, which necessitates a critical re-evaluation of traditional epistemological and ontological categories. The study addresses the dichotomy between classical educational paradigms and emerging approaches that respond to digital innovations. This research aims to analyze the impact of digital technologies on the structure of knowledge, educational institutions, and cognitive interaction methods. It applies poststructuralist and relational analysis methods to conceptualize knowledge as a contingent and variable phenomenon. By (...) employing a multi-discursive approach, the study demonstrates how digital media not only reshape the learning process but also alter the nature of knowledge itself. The relevance of this research is underscored by the context of epistemological relativism that arises in the era of educational virtualization.The study finds that knowledge no longer operates as a static logos but takes on the form of a fluctuating, networked substance, interacting with the subject through multichannel simulations. Traditional educational hierarchies give way to hypertextual and multi-agent forms of knowledge transmission, where the authenticity and credibility of knowledge increasingly depend on dynamic algorithmic and simulacral constructs. The practical significance of this work lies in defining new axiological imperatives for education that focus on enhancing adaptability and critical reflexivity in the learner. The study proposes heuristic methods designed to foster cognitive resilience against informational entropy and to cultivate “flexible thinking” capable of navigating the evolving digital environment.In conclusion, the study emphasizes that the philosophy of education in the age of digital expansion undergoes profound ontological and epistemological changes, transforming the learning process into an interactive and multidimensional phenomenon. Knowledge loses its stability, evolving into a series of cognitive impulses that continually shift in form and structure. This evolution calls for the formation of a new type of educational subject, capable of integrating and critically navigating virtually dispersed informational environments. Accordingly, the article offers a foundational analysis and innovative approaches to the philosophy of education, reflecting the integration of digital technologies as the basis of the contemporary cognitive process, and highlights the importance of harmonizing technocratic and humanistic elements in the educational discourse. (shrink)

For several decades Rafael Capurro has been at the forefront of defining the relationship between information and modernity through both phenomenological and ethical formulations. In exploring both of these themes Capurro has re-vivified the transcultural and intercultural expressions of how we bring an understanding of information to bear on scientific knowledge production and intermediation. Capurro has long stressed the need to look deeply into how we contextualize the information problems that scientific society creates for us and to (...) re-incorporate a pragmatic dimension into our response that provides a balance to the cognitive turn in information science. -/- With contributions from 35 scholars from 15 countries, Information Cultures in the Digital Age focuses on the culture and philosophy of information, information ethics, the relationship of information to message, the historic and semiotic understanding of information, the relationship of information to power and the future of information education. This Festschrift seeks to celebrate Rafael Capurro’s important contribution to a global dialogue on how information conceptualisation, use and technology impact human culture and the ethical questions that arise from this dynamic relationship. (shrink)

This paper is about making the ethical discourse relevant to the students of technology in the present age of information. Information ethics is already a part of the present day engagement with information technology at all levels. This encourages us to carry forward the ethical discourse further by bringing in the moral thoughts of Wiener and Gandhi. Both Wiener and Gandhi lived in the age of technology, but both rebelled against it for basically moral reasons. Wiener is (...) the founder of cybernetics and communication science, while Gandhi is a humanist and moralist and a crusader for freedom of humanity. Both agreed, however, that human freedom needs check on the inhuman use of technology. That is, both shared the philosophy of human dignity and value which demand a "human use" of technology. In this paper we explore the possibility of a humanistic ethics for information technology on the basis of moral thoughts of Wiener and Gandhi and wish to present the vision of the human civilization which underlies their thoughts. (shrink)

This paper examines the effects of environmental factors on the ethical behavior of managers using computers at work in Mainland China. In this study, environmental factors refer to senior management, peer groups, company policies, professional practices, and legal considerations. Ethical behaviors include attitudes to disclosure, protection of privacy, conflict of interest, personal conduct, social responsibility, and integrity. A questionnaire survey was used for data collection, and 125 mainland Chinese managers participated in the study. The results show that peer groups, professional (...) practices, and legal considerations do influence the ethical behavior of mainland Chinese managers in the areas of social responsibility, integrity, and accountability. A discussion of the implications of the results is also provided in this paper. (shrink)

A History of Scottish Philosophy is a series of collaborative studies by expert authors, each volume being devoted to a specific period. Together they provide a comprehensive account of the Scottish philosophical tradition, from the centuries that laid the foundation of the remarkable burst of intellectual fertility known as the Scottish Enlightenment, through the Victorian age and beyond, when it continued to exercise powerful intellectual influence at home and abroad. The books aim to be historically informative, while at the (...) same time serving to renew philosophical interest in the problems with which the Scottish philosophers grappled and in the solutions they proposed. -/- This is a companion volume to Scottish Philosophy in the Eighteenth Century, Volume I. Where Volume I covered Scottish Enlightenment contributions to morals, politics, art, and religion, this second volume covers philosophical method, metaphysics, and the philosophy of mind. It includes a comprehensive account of the teaching of philosophy in Scottish universities in the eighteenth century. Particular attention is given to Scottish achievements in the science of the mind in chapters on perception, the intellectual powers, the active powers, habit and the association of ideas, and language. (shrink)

Who can still keep a secret in a world in which everyone and everything are connected by technology aimed at charting and cross-referencing people, objects, movements, behaviour, relationships, tastes and preferences? The possibilities to keep a secret have come under severe pressure in the information age. That goes for the individual as well as the state. This development merits attention as secrecy is foundational for individual freedom as well as essential to the functioning of the state. Building on Simmel’s (...) work on secrecy, this paper argues that the individual’s secrets should be saved from the ever-expanding digital transparency. The legitimate function of state secrecy in turn needs rescuing from a culture of secrecy and over-classification that has exploded in recent years. Contrary to popular expectation, the digital revolution adds another layer of secrecy that is increasingly hidden behind the facade of the ‘big usable systems’ we work and play with every day. Our dependence on information systems and their black-boxed algorithmic analytical core leads to a certain degree of Weberian enchantment that may increase the disconnect between the system, user and object. (shrink)

In the “Age of Information”, we are confronted by a strange paradox: on one hand, we have at our disposal resources for creating that far exceed what any previous generation could have imagined, bu...

The metaphysical and theological writings of John Duns Scotus (1265/6-1308)—one of the most intriguing, albeit if now nigh-forgotten philosophers of the late Middle Ages—were seminal in the emergence of modernity. A Metaphysics of Creation for the Information Age: A Dialogue with Duns Scotus uses the prism of the concept of Creation as the leitmotif to assemble and interpret Scotus’s system of thought in a unified manner. In doing so, Liran Shia Gordon reframes Scotus’s metaphysics such that it confronts the (...) challenges posed by information technology and its impact on our lives, thought, and actions. Surprisingly, although there has been great interest in the emergence and dissemination of information technology through the popular media, there has not yet been a genuine and vigorous philosophical consideration of the multiple ways information technology alters the basic categories by which we perceive and understand reality. Juxtaposing medieval philosophy and information technology offers an unconventional horizon to frame the foundational changes brought about by the information revolution and reassess the relevancy of medieval philosophy. -/- . (shrink)

In the first phase, information technology revolutionizes biology. In the next phase, biology will revolutionize information technology. And that will totally, once again, revolutionize economies....

The standard ethical issues of business, so familiar to those in business ethics, are all being transformed as the Industrial Age isgiving way to the Information Age. In the Information Age companies are learning to do business in new ways. The computer has entered and is entering more and more into all the realms of business so that it leaves none of them unchanged. This means that marketing is done differently, that manufacturing is done differently, that management is (...) done differently, and so on. (shrink)

In the "big data age", providing informed consent online has never been more challenging. Countless companies collect and share our personal data through devices, apps, and websites, fuelling a growing data economy and the emergence of surveillance capitalism. Few of us have the time to read the associated privacy policies and terms and conditions, and thus are often unaware of how our personal data are being used. This is a problem, as in the last few years, large tech companies have (...) abused our personal data. As privacy self-management, through the mechanism of providing online consent, has become increasingly difficult, some have argued that surveillance capitalism, and the data economy more broadly, need to be overthrown. This book presents a different perspective. It departs from the concept of revolutionary change to focus on pragmatic, incremental solutions tailored to everyday contexts. It scrutinizes how consent is currently sought and provided online and offers suggestions about how online consent practices can be improved upon. These include: the possibility of subjecting consent-gathering practices to ethics committees for review; the creation of visual-based consent agreements and privacy policies, to help with transparency and engagement; the development of software to protect privacy; and the idea of automated consent functionalities that allow users to bypass the task of reading vast amounts of online consent agreements. The author suggests that these "small-scale" changes to online consent-obtaining procedures, could, if successfully implemented, provide us with a way of self-managing our privacy in a way that avoids a revolutionary dismantling of the data economy. In the process, readers are encouraged to rethink the very purpose of providing inform consent online. Rethinking Informed Consent in the Big Data Age will appeal to researchers in normative ethics, applied ethics, philosophy of law, and the philosophy of AI. It will also be of interest to business scholars, communication researchers, students, and those in industry. (shrink)

A discussion of updating teaching strategies to reflect changes in an increasingly technology-centered world includes an exploration of the process of learning to learn and advocates for expanding the connection between school and the adult world.

A History of Scottish Philosophy is a series of collaborative studies by expert authors, each volume being devoted to a specific period. Together they provide a comprehensive account of the Scottish philosophical tradition, from the centuries that laid the foundation of the remarkable burst of intellectual fertility known as the Scottish Enlightenment, through the Victorian age and beyond, when it continued to exercise powerful intellectual influence at home and abroad. The books aim to be historically informative, while at the (...) same time serving to renew philosophical interest in the problems with which the Scottish philosophers grappled, and in the solutions they proposed. This new history of Scottish philosophy will include two volumes that focus on the Scottish Enlightenment. In this volume a team of leading experts explore the ideas, intellectual context, and influence of Hutcheson, Hume, Smith, Reid, and many other thinkers, frame old issues in fresh ways, and introduce new topics and questions into debates about the philosophy of this remarkable period. The contributors explore the distinctively Scottish context of this philosophical flourishing, and juxtapose the work of canonical philosophers with contemporaries now very seldom read. The outcome is a broadening-out, and a filling-in of the detail, of the picture of the philosophical scene of Scotland in the eighteenth century. General Editor: Gordon Graham, Princeton Theological Seminary. (shrink)

Like all other inventions, advances in the field of digital computational technologies, which we will briefly describe as the information world, have also played an essential role in humanity life. These advances have brought some ethical debates to our individual and social life, as well as the industrial benefit obtained by the digital and analog technological developments that positively or negatively affect and transform all economic and cultural paradigms surrounding human life. The branch of the philosophy of (...) class='Hi'>information, which questions the basic issues and discussions of the information age through philosophical paradigms, deals with the ontological, epistemological, and axiological problems of the information age. The subject deals with the analysis and new results of an Aristotelian information ethics theory, which is a theory first proposed to the world of thought in the field of the philosophy of information. The main reason for dealing with this subject in the thesis is to examine the scientific, technological, and philosophical bases of the information revolution. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.2 (2003) 271-272 [Access article in PDF] Lenn E. Goodman. Jewish and Islamic Philosophy: Crosspollinations in the Classic Age. New Brunswick, NJ: Rutgers University Press, 1999. Pp. xv + 256. Cloth, $55.00. This book is a bold if not audacious survey of select themes in Jewish and Islamic philosophy. The "crosspollinations" to which the subtitle refers carry the author back (...) to classical Greece, and forward to Spinoza, Kant, Bergson, Darwin, and beyond. Medieval Jewish and Islamic philosophers are placed as the centerpieces of a humanistic tradition rooted in the past and still resonating in the present.This is a view of medieval philosophy to which many a medievalist would like to subscribe, but which few would dare describe with such brio and eloquent assurance as Lenn Goodman, who is both a historian of philosophy and a philosopher. This confidence waylays Goodman, though, in that he regularly substitutes pronouncements for patient explanation and argument. The reader who is not already familiar with the issues discussed and positions advanced will have a hard time following him. More informed readers may well question many of his summary judgments and piquant observations.The ideal reader of this work is one who has read Goodman's other studies, to which the notes frequently refer. The arguments adumbrated here are presumably laid out in detail in these earlier essays and books. The text before us is thus for the most part more a statement of faith, the author's summary credo, than a reasoned exposition of Jewish and Islamic philosophy. To Goodman, "the approach is synthetic rather than descriptive" (ix).The book deals with "issues of abiding philosophical interest: freedom and determinism, the nature and meaning of history, the basis of ethical values, the foundations and social implications of friendship, the viability and relevance of the idea of God." These admirable themes are pursued in separate yet complementing chapters that compare the tenth-century free-thinker and physician Muhammad ibn Zakariyâ al-Râzî and Epicurus; the tenth-century pietist Bahya ibn Paquda and Kant; and the fourteenth-century Maghribi historian Ibn Khaldûn and Thucydides. Three other chapters compare, respectively, Maimonides and such major Islamic philosophers as Avicenna, Al-Ghazâlî, and Ibn Bâjjah; Maimonides, Al-Ghazâlî, and the Persian ethicist Miskawayh (tenth/eleventh centuries); and Maimonides, Aristotle, and Spinoza.It is at once obvious that Maimonides (twelfth century) is at the heart of this work, reflecting Goodman's longstanding interest in this towering figure of medieval Jewish philosophy. Less obvious is Goodman's contention that Maimonides is to be seen not only in relation to Avicenna, Al-Ghazâlî, and Ibn Bâjjah, but also to Râzî, Bahya, and Miskawayh. Goodman has constructed a narrative of persons and ideas, abstracting from their contexts common concerns and purposes. While there is much to admire in these constructions—patently erudite and challenging as they are—the direct filiations Goodman assumes are often conjectural at best.Take, for example, Goodman's chapter on "Maimonides and the Philosophers of Islam," with its subtitles of "Creation" and "Theophany." These terms are shorthand for Maimonides' treatment of the science of physics and metaphysics, both in their normative and extraordinary appearances. Goodman correctly notes that Maimonides is deeply indebted to Muslim philosophers (and their Greek predecessors) for his knowledge of these fields, though he does stretch matters in singling out the importance of Al-Kindî and Râzî as influences upon Maimonides' thought.Goodman does this in part because he believes Maimonides shared, in varying degrees, a creationist position with them. Goodman accepts at face value Maimonides' assertion that only a creationist thesis allows for voluntarism, a (theologically) meaningful Divine Will. "Only voluntarism," Goodman asserts in the name of Maimonides, "can break the stranglehold of necessity, making emanation itself possible, allowing change, and crucially, allowing change in the natures of things, that is, evolution, as a means of bringing creation to 'maturity'"(98). This statement, besides its anachronistic introduction of evolution into medieval notions of change, misinterprets Maimonides' view... (shrink)

Crisis means “decisive moment,” a dangerous time when action must be taken to avoid a complete disaster. In the digital age, the influx of information is extremely rapid. Many people lack the wisdom and prudence to process data correctly and to take timely moral decisions. Too much information is driving people crazy as increase in knowledge goes with an upsurge in crime rate, particularly cybercrime. This historic period is an era of multiple crises, especially crisis of human values, (...) particularly moral ones. What is so special about the crisis of this age? Why does increase in knowledge not correspond to a rise in civility and economic power for all? Is knowledge no longer empowering? Can humans co-exist in tranquility without moral values? This paper will critically reflect on the concerns raised, the challenges and prospects of the digital age, ask seminal questions and proffer invaluable solutions. And also assert the functional role of philosophy, which is needed in order to stem the moral and social crises of the information age. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophical Analysis in the Twentieth CenturyA. P. MartinichScott Soames. Philosophical Analysis in the Twentieth Century. Vol. 1, The Dawn of Analysis. Pp. xix + 411. Vol. 2, The Age of Meaning. Pp. xxii + 479. Princeton: Princeton University Press, 2003. Cloth, $35.00, each volume.This two-volume work treats Anglo-American analytic philosophy from 1900 to roughly 1970. This means that the views of Michael Dummett, John Rawls and others (...) are not treated. Soames explains the omission in an epilogue to the second volume. Too much good philosophy on too many topics has been done recently—much of it using technical devices—to allow him or anyone else, to master more than a few parts. That seems right to me.The first volume consists of five parts: One: G. E. Moore on Ethics, Epistemology, and Philosophical Analysis; Two: Bertrand Russell on Logical and Linguistic Analysis; Three: Ludwig Wittgenstein's Tractatus; and Four: Logical Positivism, Emotivism, and Ethics; and Five: The Post-Positivist Perspective of the Early W. V. Quine. The great figure associated with twentieth-century analytic philosophy who is missing from Volume 1, Gottlob Frege, Soames omits, because Frege's "concerns were, on the whole, more specialized and technical than the others, and for many years this limited his influence" (1:xiii n. 1). The second volume consists of seven parts: One: Ludwig Wittgenstein's Philosophical Investigations; Two: Classics of Ordinary Language Philosophy: Truth, Goodness, the Mind, and Analysis; Three: More Classics of Ordinary Language Philosophy: The Response to Radical Skepticism; Four: Paul Grice and the End of Ordinary Language Philosophy; Five: The Philosophical Naturalism of Willard Van Orman Quine; Six: Donald Davidson on Truth and Meaning; Seven: Saul Kripke on Naming and Necessity.What does twentieth-century analytic philosophy come to? Soames thinks its "two most important achievements" are (i) the recognition that philosophical speculation must be grounded in pre-philosophical thought, and (ii) the success achieved in understanding, and separating one from another, the fundamental methodological notions of logical consequence, logical truth, necessary truth, and apriori truth" (1:xi; see also 1:298-99 and 2:252). He admirably succeeds in making the case for these judgments, although many philosophers will think that these two together do not amount to a great deal, considering all the effort expended by analytic philosophers. I think that analytic philosophy has done more; it has given philosophers many techniques for attacking conceptual problems, a great deal of information about the structure and nature of language, and has decisively refuted various theses that were once thought attractive and even obviously true. In any case, those who think that analytic philosophy, especially conceptual analysis, accomplished nothing are, I think, refuted by these volumes. In his discussion of G. E. Moore's article, "A Defense of Common Sense," Soames explains what he takes to be the first great result of analytic philosophy. Moore showed that the beliefs of common sense should often be accepted "with more confidence" than any philosophical beliefs or propositions that conflict with them, and in these cases cannot be overthrown by philosophical beliefs. For example, "The skeptic assumes that we can be certain about what knowledge is before we decide whether what we all ordinarily take to be paradigmatic cases of knowledge really are genuine" [End Page 125] (23, entire sentence is bold in the original). (Soames uses boldface type to mark all of the significant propositions discussed in the book, a nice pedagogical device.)In his discussion of Bertrand Russell's theory of descriptions, Soames gives the impression that linguistic interests primarily motivated Russell. I think the motivation was primarily ontological. Russell wanted to justify ridding philosophy of nonexistent entities. The doctrines of Wittgenstein's Tractatus Logico-Philosophicus and Logical Positivism were two ways in which philosophical analysis developed. For Soames, what is most important in the Tractatus is the theory of names, and he holds, I believe, the minority belief (which I share) that properties are reducible to configurations of objects (1:206-6). What is most important in Logical Positivism is the verification theory of meaning. Strongly verifiable sentences "were supposed to be those the truth of which could, in principle, be completely established... (shrink)

Including international contributors from a variety of disciplines - History, English, Information Studies and Archivists – this book does not seek either to applaud or condemn digital technologies, but takes a more conceptual view of how ...

Harald Weinrich's epilogue considers forgetting in the present age of information overflow, particularly in the area of the natural sciences."--Jacket.

This article examines implications of computer-sifted information: What happens when that information is reshuffled and used for other purposes than originally intended? Historical concepts of the philosophy of privacy are examined, essentially to demonstrate that a lack of clear precedent further confuses a fast-changing situation. The author argues that, a 100-odd years ago, advancing media technology prompted Louis Brandeis to proclaim a right to be let alone - but in the intervening years we have not been particularly (...) effective in developing proactive ethics and policy to deal with privacy issues. One case, a bill to restrict access to motor vehicle information, is cited as an example of proactive legislation; without advocating specific legislation, the author calls for increased foresight in the issue of technology and privacy. (shrink)

This essay examines three competing views of technological change, developed at the beginning of the millennium, and their impact on our lives. The discussion will lead to three conclusions. First, we must be involved in decisions about how technology is regulated and used. Second, we should be wary not to consider all technologies as having the same effects. The cell phone is neither the personal computer nor the television, and there is no reason to consider each as having the same (...) potential social consequences. Third, new methodologies must be developed to account for any changes in social relations that come about as a result of our adoption of these technologies. In the final section of the essay, the consequences of contemporary technologies on what it means to be human are briefly discussed. Rather than substitute technology for democracy or big data for the ability to find significant information, we must take democratic control of these technologies and affirm our humanity. Indeed, I argue along with noted commentators on technology that what makes us human is our ability to sort and find relevant information, reflect on our actions and take risks in associating with other humans. These are things that we must always bear in mind if we are to flourish in the information age. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Reinventing the Wheel: A Buddhist Response to the Information AgeMichael C. BarnhartReinventing the Wheel: A Buddhist Response to the Information Age. By Peter D. Hershock. Albany: State University of New York Press, 1999. Pp. xi + 308.Perhaps one of the most interesting, paradoxical, and—in Peter Hershock's way of thinking, in Reinventing the Wheel: A Buddhist Response to the Information Age — predictable aspects of the (...) digital "revolution" is the degree to which information technology becomes less a means to an end and more an end in itself. Take, for example, the humble phenomenon of the "techno-bore." Such people, having acquired some new electronic gizmo, spend all their time talking about the thing, especially savoring such conversations with like-minded techno-bores, who go on in equal and endless length about their latest toys. Rather than becoming a tool for organizing one's affairs, the digital assistant becomes one's main affair. Or, consider the case of the Internet. Although the "Web" is supposed to put us in touch with each other, say, by making e-mail possible, we find ourselves either unable to cope with the avalanche of mail that comes over the portal and thus unable to respond to it all (or at all), or we spend much more time on our mail than we ever did, thus making the mail itself a nuisance and consequently much less useful than formerly.Of course, none of this is unique to computers and the digital workplace. The same complaints have been voiced in regard to cars, television (and radio, too), modern medicine, and industrialization—in fact, the whole gamut of innovations that we label "technology." Indeed, although information technology is Hershock's main target, it represents only the perfection of a form that has been developing for some time and which he often refers to with the phrase "technologies of control." That is, cars, televisions, blenders, can openers, and computers are tools that are put to use in order to make our lives easier; they accomplish this purpose by putting some element of the world, some range of things, more directly under our control and, importantly, by limiting our involvement with them as well. We make things more tractable, more subject to our wanting (as distinct, Hershock says, from our desiring, which involves an element of respect for the desired), and thus more an extension of ourselves rather than obdurate and resistant things. For example, insofar as a sledgehammer makes breaking rocks easier, it makes rocks and their sizes and shapes more a function of our will, less a reflection of their nature, and distances us also from the material thing. To touch a rock with one's hands is an entirely different experience, a much more intimate experience than touching it with a hammer. In a curious way, says Hershock, the rock becomes more "iconic." In other words, it becomes more representation—our representation—and less a thing-in-itself. The computer and its screen "icons" simply push this envelope to its logical end, reducing all things to "buttons" that can be pushed at will, as our wants dictate. [End Page 414]The more things become iconic, the more they become an extension of our will. But the more they become an extension of our will, the more they become "us." That is, insofar as I successfully "technologize" my world, the more my world becomes simply a reflection of what I want. The situation is not so different from that of the absolute dictator who purges all dissenting voices from his or her realm. The realm becomes the leader—Stalin's Russia or Hitler's Germany, for example. And as we well know from Orwell, such power corrupts absolutely and completely, corrupts both the ruler and the ruled, reducing citizens and ruler to an infantile level. Two related phenomena attend such a development, Hershock tells us: narcissism and nihilism. We become more narcissistic because we become more obsessed with our wants as a reflection of our world. We become more nihilistic because our world of wants is intrinsically meaningless: it reflects what we want, not why we want it, no larger purpose. In short... (shrink)

Using the Aristotelian virtue of friendship and concept of practical wisdom, this paper argues that engaging in political discourse with friends on social media is conducive to the pursuit of the good life because it facilitates the acquisition of the socio-political information and understanding necessary to live well. Previous work on social media, the virtues, and friendship focuses on the initiation and maintenance of the highest form of friendship (Aristotle’s ‘ideal friendship’) online. I argue that the information necessary (...) to live well can come from non-ideal, civic friends in addition to ideal friends. In order to acquire this information successfully via social media, users should practice inclusive engagement, self-control, discretion, and audience-sensitivity in their cyber interactions. This argument is salient given the current concerns about ‘echo chambers’ or ‘filter bubbles’, in which users ignore or block out friends and news sources that support political perspectives different from one’s own. (shrink)

Since the onset of the digital revolution, humankind has experienced an unprecedented acceleration of changes triggered by technological advancements. Frequently used digital media have unquestionably penetrated our everyday life, shaping human cognition in multiple ways. The rise of artificial intelligence, which coevolved with a new, interdisciplinary field of cognitive science, has amplified these effects, contributing new ways of affecting human society, in terms of efficient human-machine interaction and knowledge generation and accumulation, at an exponential rate. Simultaneously, cultural shifts driven by (...) globalization and social media have fostered new modes of communication, identity formation, and knowledge dissemination on a global scale. Understanding the intricate dynamics of techno-cultural evolution and its influence on cognition is essential for comprehending the contemporary society and preparing it for the future challenges. We need to adapt for the current and future information environments and digital landscapes, improving human resilience to new technologies and addressing core human vulnerabilities. Thanks to human flexibility, enabled by neural plasticity, that may be feasible, ideally combined with alleviation of known negative effects of digital technologies. (shrink)

The article analyzes the impact of modern digital technologies used in the information society on democracy, human rights, and the rule of law in general. Both positive and negative aspects of such impact are considered. The importance of this topic is due to the need for further deepening of scientific knowledge related to the development of the rule of law in the information society and insufficient research from the legal point of view of current theoretical problems of the (...) rule of law in the digital era. The purpose of this article is to study the rule of law as a principle of the modern state of the 21st century and to study the problems in matters of human rights that have arisen with the development of modern digital technologies. The study of this issue is quite relevant, considering the conclusions, made as a result of our work, can be taken into account in further theoretical developments of international and national human rights protection aimed at improving the effectiveness of human rights judicial protection and improving current legislation. (shrink)

Unpublished during Nietzsche's lifetime, presents the philosopher's exploration of the culture of the Greeks.

Recent research predicts the narrowing of the gender gap concerning new media use. This article presents the results of a quantitative study of the gender gap in Flanders. Significant gender differences were found with men having more access to, and making more use of computers, the Internet and e-mail. In general, females reported more negative attitudes towards new media than men did. Thus, it appears that, despite American research indicating the opposite, in Flanders the gender gap is still very much (...) in evidence. To contextualize the relationship between gender, computer anxiety, and attitudes a multiple regression analysis was carried out on socio-demographic variables and computer-related items. The results showed that, although gender remains a significant factor, it is computer experience which is the strongest predictor of computer anxiety and attitudes. (shrink)

A critique and provincialization of Western social science and Global Northern academia by the author of The Digital Coloniality of Power, exposing shared colonial and extractive rationalities and histories of research, higher education, digitalization and bioeconomy while proposing in the idea of BluesCollarship a sketch for an alternative culture of worlding and commoning knowledge work and for making care matter in research and higher education. In a discourse analysis and provincialization of research and higher education, a tradition of elitarian White (...) Collaredness in academia and in the social sciences in general is criticized and an alternative attitude towards the production, transfer and use of knowledge - BluesCollarship - is proposed. The latter is rooted in a different idea of what 'infrastructure' is and in practices of decoloniality. Noting the current political climate of propaganda and populism, the persistence of social inequalities as well as of racism and misogynism, it is proposed that how people give warrant for knowledge claims should be reviewed under different terms. A coherent theme is that there is a genealogical root for current neo-extractive and neo-colonial rationalities in the Athenian idea of oikos conflating family, household, and property. In taking a distinctly writerly approach - rather than giving ready-made answers - the book aims at permanently provoking readers at every turn to think further, as well as before-and-beyond what is written, but to do so in thinking together with Others. Thereby the book addresses scholars and students from across the social sciences who seek challenges to established ways of thinking in academia without simply replacing one canon for merely another. This book is for those who think of themselves as knowledge and cultural laborers in this age of precarization who seek to replace the university and cognitive capitalism with a pluriversity and an infrastructure build on knowledge and culture as fundamental value. (shrink)

We will analyse the representations and conceptualisation of genetics and genetic information in bioethical discourse. Genetics and genetic information is widely believed to be revolutionizing medicine and is sometimes misconceived as having a high predictive value compared to traditional diagnostics. We will attempt to present the inherent limitations of genetic information within its health care context. We␣will also argue against the exceptional treatment of genetic information that seems to govern bioethical reflection and regulatory approaches. And finally, (...) we will make the claim that geneticization should be seen as a more serious threat to our privacy, autonomy and freedom, than genetic discrimination. (shrink)

This article discusses a new program for collaborative study of information technology, commercialization intellectual property and transformations of education research practives in universities. Three themes define the program. First, the authors investigate the ways that information technologies shape content, organization, and delivery of faculty work. Second, they examine the interplay of issues of intellectually property, technology, commercialization, and academic research. Third, ethical issues information raise and the values they embody are explored. The research and training undertaken brings (...) together problems usually treated by sepatate disciplines and focuses on technologies used by researchers and advanced students in various disciplines who shape and even create communications technologies. The intent is to explore these questions through research and teaching and in the process develop a new generation of scholars who are cognizant of changing patterns in the social relations of science and technology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Rhetoric, Hermeneutics, and Translation in the Middle AgesMichael CalabreseRhetoric, Hermeneutics, and Translation in the Middle Ages, by Rita Copeland; xiv & 295 pp. Cambridge: Cambridge University Press, 1991, $64.95 cloth, $22.95 paper.In this deeply learned book, Rita Copeland studies the history of rhetoric and grammar and their shifting roles in the history of translation, commentary, and interpretation from classical antiquity through the Middle Ages. Copeland examines the ideological (...) nexus of history, authority, and power in which commentary and vernacular translation function. “Vernacular writing,” she says, can “authorize itself by taking over the function of academic discourse” (p. 8). Her book then traces the history of this “authorization” and this “dis-placement” of Latin sources by the increasingly academically privileged vernacular. All in all, Copeland tells the story of how medieval literary culture articulated its translatio studii by confronting and preserving its Classical inheritance and also developing a role for the vernacular as an active, creative agent in the production of authoritative works. [End Page 413]Ultimately “rhetoric” is the star of Copeland’s book, and in essence she is telling its Roman and medieval life stories. By “rhetoric” we are to understand critical academic language that points toward ethics and practical action. Throughout the Middle Ages every modification or appropriation of critical tools expands the role of commentary and adds new forms of interpretive invention to the translation process. As Copeland puts it, “The medieval practice of translation as a form of appropriation and substitution will be conditioned, as in Roman contexts, by rhetorical theories of invention” (p. 36).The hermeneutical costar is grammar, for as part of the complex appropriation of classical practice, medieval readers recoup the “debased” Roman category of grammar, so that by the time of Martianus Capella it can “claim for itself the whole compass of literary activity” (p. 56). As grammar expands its power, so does rhetoric, a civic Roman art which gets “revalued in terms of service to theology” (p. 59). Medieval commentary now “assumes the character of rhetorical performance” (p. 86) and takes on a “primary productive character,” as it “continually refashions the [studied] text for changing conditions of understanding” (p. 64). What is emerging from all these developments is a medieval translation theory—and practice—which is informed by both academic and practical, ethical goals, that is, a hermeneutics forged by the link of grammar and rhetoric.The rest of the book studies the shifting status and the evolving role of the vernacular in this medieval hermeneutical drama. Copeland addresses the Ovide moralisé and the French translations of the Consolatio, and then Chaucer’s Legend of Good Women and Gower’s Confessio Amantis. We witness here how vernacular products take on authority by “inventing themselves” through authoritative discourse. In Gower’s Confessio we see the fusion of hermeneutics and rhetoric; the poem uses academic modes of discourse in the service of ethics or action. We thus see that by the late Middle Ages vernacular literature plays an authoritative role in the medieval translatio studii, as Gower seeks to “open the institution of learning to the widest possible audience and thereby empower it as a persuasive tool, leading to knowledge of the good” (p. 220). Overall, Copeland has told the story of the “leveling” of academic and vernacular discourse, so that the later, while not dispelling or overthrowing the former, can claim access to its traditional authority.Copeland’s prose is Latinate, at times pedantic and, at times, just plain Latin; reading the book can be a wearing experience. But it is all part of a history she knows in remarkable detail, a history that lies behind many assumptions we have about medieval ethical poetics. To have presented this history is a major scholarly feat. Copeland allows us to see medieval authors as both products and producers of methods of appropriation, imitation, conquest, and preservation—all strategies for “translating” the past and creating a present that can leave its intellectual mark on the future. One might now want to employ Copeland’s history of classical and medieval hermeneutics as a tool for [End Page 414] examining our own, contemporary academic rhetorics and for analyzing the “state of... (shrink)

If Grant had not already been thinking the matter through for some time, he could not have prepared Philosophy in the Mass Age so quickly.

This research note investigates the socio-demographics of one aspect of the ‘digital divide’, namely computer use and attitudes. The results are drawn from a large-scale survey of computer use and attitudes among the adult population of Flanders. They show that computer non-use and negative attitudes towards digital developments, far from being limited to relatively small segments of society, are reported by over 40% of respondents. Regression analyses indicate that level of education is the strongest predictor variable of computer disquietude, followed (...) by age and then gender. The implications of these results are briefly discussed. (shrink)

One of the most original assumptions is that political actors are groups of thematized information. They effectively test the political, traditional sources of meaning, and reservoirs of identity. The post-religiousness of the presentness is transcendentally neutral; there is no contradiction between the transcendental and the immanent. Why and how relics steal into the political? The social does not create any meaning considerably stronger than the empty meanings of dedicated metaphysics and discourses, but the social creates itself within the totariental (...) (total - poleless - disorienting). The book contains analyses of the implementation of political crises and crises of the political. In other words, two processes are simultaneously used by political actors in contemporary democracy. These tools are not only moderators of naturally spontaneous democracy. Economic, cultural, and political changes are pressed ahead by technically, sociologically and military equipped actors for whom democracy is efficient. (shrink)

Human actions and decisions are most of the times not only grounded on emotional reactions, they are irrationally debasing. While such emotions and heuristics were perhaps suitable for dealing with life in the Stone Age, they are woefully inadequate in the Silicon Age. The substitution of traditional news agencies and communication platforms in Nigeria with social media networks has not only increased human capacities, it has aided the common good and further eased communication and increased the human knowledge base. For (...) instance, the Silicon Valley in the state of California in the United State of America has proved the extent to which human ingenuity can be exerted in beneficial ways. Here in, the top of the multibillion-dollar communication companies like Apple, eBay, Cisco, Lockheed, Hewlett Packard (HP), Google, Netflix, Facebook, Oracle, Tesla, etc. whose yearly budgets far exceed the entire yearly budget of Nigeria, has proved that, ICT remains the building blocks of contemporary communities. The state of California for instance prides herself as the 6th largest economy of the world after France and Brazil. This romantic picture of ICT is but only one chapter of the ICT divide. In today’s world, the scale and speed of the highly partisan news and falsehoods that circulate in the human environment is deafening. In politics and governance for instance, the populist have exploited the ICT effectively and without restraints, to access power and authority. Today, we are in the era of post-truth, an era in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief. An era that harbours corruption of intellectual integrity and damage to the whole fabric of democracy. The battle to protect information integrity and expose fake news becomes sine qua non. We shall in this paper explore the dark side of the age of information, a side that has been exploited by the media mavens, political hacks, and ideological propagandists who promote lies, illusion, confusion, and other forms of demented or manipulated imagination. In doing this, we shall proceed as follows: i. Historicize the concept of ‘fake news’ here referred to as post-truth. ii. Interrogate the concept of ‘information’ and its goal in human affairs iii. Evaluate the nexus between ‘truth’ values in ‘information’, ‘Misinformation’ and ‘dis-information’ iv. Situate the role of Philosophy in the era of post-truth. (shrink)

Expert knowledge regularly informs personal and civic-decision making. To decide which experts to trust, lay publics —including policymakers and experts from other domains—use different epistemic and non-epistemic cues. Epistemic cues such as honesty, like when experts are forthcoming about conflicts of interest, are a popular way of understanding how people evaluate and decide which experts to trust. However, many other epistemic cues, like the evidence supporting information from experts, are inaccessible to lay publics. Therefore, lay publics simultaneously use second-order (...) social cues in their environment to inform decisions to trust. These second-order social cues, or ‘social indicators of trust’, prevent lay publics from having to trust blindly. Social indicators of trust therefore inform lay publics’ epistemic vigilance, or constant low level-monitoring of testimony from experts. This special issue examines the nature, acquisition and application of social indicators of trust for scientific experts and institutions. It also raises questions about the types of trust asked of lay publics and challenges traditional normative assumptions about the relationship between science and lay publics through study of attitudes, values, and experiences. The issue descriptively re-examines the structure of institutions, their role and methods for ferrying information, as well as how social indicators operate in times of crisis. In this collection of works, we bridge history, science, philosophy of science, science and technology studies, science communication and social epistemology, to broaden the discourse on trust in experts and more accurately reflect the imperfect yet indispensable endeavour that trusting is. (shrink)