This article explores the complex position of British women missionaries under the Raj at a time of rising Indian nationalism in the 1920s, 1930s and 1940s. By 1920, 311 unmarried female recruits were serving the two leading Anglican societies in India – the high-Church Society for the Propagation of the Gospel and the evangelical Church Missionary Society – as opposed to 270 men. Although they transgressed imperial norms of ‘pukka’ female behaviour, these single women had numerous ties to the British (...) regime. Missionary and imperial ideals of service intertwined, and mission institutions frequently enjoyed imperial patronage. Sometimes, as at the Criminal Tribes Settlement in Hubli, women missionaries were even employed in direct government service. Using letters and reports, this article examines women missionaries’ negotiation of their complicated status, traversing the gap between the ruling race and its awakening subjects. It highlights their reticence with regards to all-India nationalist politics and their concentration on immediate, local affairs, arguing that such apoliticism and parochialism were consequences of their distinctive, gendered position within mission and imperial hierarchies. Their responses to nationalism and Independence were also conditioned by their Christianity, in particular their ultimate aim to ‘Indianize’ the Mission, promoting swaraj – not necessarily for India as a nation – but for the indigenous Indian Church. After Independence, this ongoing work, and the ambiguities of women missionaries’ connections to Empire, legitimated their continued presence in the subcontinent. (shrink)

On several occasions in his work, R. S. Peters identifies a difficulty inherent in teaching that underscores the complexity of this relationship: the teacher has the task of passing on knowledge while at the same time allowing knowledge that is passed on to be criticised and revised by the learner. This inquiry asks: first, how does Peters envisage these two tasks coming together in teaching, and, second, does he go far enough in developing what it means for the teacher to (...) recognise the difference and otherness of the learner? At the heart of the matter in answering these questions is how to conceive of the connection between learning and the transformation of the individual. Before turning to Peters, this inquiry begins by discussing connections between transformation and learning in classical and contemporary philosophical discourse. In this context, notions of discontinuity and interruption are shown to be central to understanding transformational learning processes. Peters' thought is then located within this discourse and taken up in three central ways: (1) by analysing his notion of teaching (2) by examining the ideas of learning and transformation embedded in his concept of teaching, and (3) by inquiring into how these issues relate to his idea of philosophy of education as a central part of teacher education. (shrink)

Though widely derided by popular psychologists and self-help writers as an emotionally toxic and destructive response, blame has many defenders among contemporary moral philosophers. Blaming wrongdoers has been thought to express deep commitment to moral values and norms, to be intimately bound up with practices of holding others responsible, and to be an important exercise of moral agency. In this paper I push against the grain of such defenses of blame just enough to articulate what seems right in the more (...) popular lines of critique. I distinguish between blame as a reactive attitude and blaming as a speech act, and argue that some disagreement over the value of blame can be explained by the fact that blaming, as a speech act, takes several distinct forms. Critiques of blame, I suggest, properly target what we might call judgmental or strongly verdictive blaming, the sort of blaming that passes judgment on the wrongdoer him- or herself, and treats him or her as deserving of the blamer’s hostile or “punishing” reactions. This kind of blaming, I argue, tends to foreclose engagement in further moral dialogue with wrongdoers, an effect that is particularly destructive in therapeutic contexts. In such contexts, it is often more appropriate—and more constructive—to hold others answerable without blaming them in the strongly verdictive sense. I argue, moreover, that strongly verdictive blame may be similarly destructive outside of straightforwardly therapeutic contexts, and I challenge the idea that there is in any case a sharp or clear dividing line between therapeutic and non-therapeutic responses to wrongdoers. Holding answerable in a non-judgmental mode is a response that may have a therapeutic dimension, but it nonetheless engages a wrongdoer as a moral peer and partner in moral dialogue. This account of non-judgmental answerability, I suggest, captures much of what moral philosophers have taken to be valuable about blame, while accommodating the insights of those who criticize its more toxic forms. (shrink)

In December 2015, Wales became the first country in the UK to move away from an opt-in system in organ procurement. The new legislation introduces the concept of deemed consent whereby a person who neither opt in nor opt out is deemed to have consented to donation. The data released by the National Health Service in July 2017 provide an excellent opportunity to assess this legislation in light of concerns that it would decrease procurement rates for living and deceased donation, (...) as well as sparking an increase in family refusals. None of these concerns have come to pass, with Wales experiencing more registered donors, fewer family refusals and more living donations. However, as the number of actual donors has dropped slightly from a high level, the situation must be monitored closely in the years to come. (shrink)

According to the actualist view, what is essential to the truth conditions of a future-tensed sentence ‘it will be the case that ϕ’ is reference to the unique course of events that will become actual. On the other hand, the modal view has it that the truth conditions of such a sentence require that the truth of ϕ be already “settled” at the time of utterance, where “being settled at time t” is defined by universal quantification over a domain of (...) courses of events, the futures compatible with what has happened up to time t. On the proposal we discuss in this paper, the actualist view and the modal view are seen as two related attitudes that speakers can have when they evaluate future-tensed sentences, and the corresponding interpretations undergo a unified semantic treatment based on a contextual notion of settledness. A central feature of our approach is a dynamic view of contexts of utterance, whereby the world of the utterance is not fixed once and for all, as different worlds, by the passing of time, can play this role in turn. Finally, one major goal of the paper is to show how the unified analysis we propose accounts for a particularly interesting interpretation of future-tensed sentences, often referred to as ‘epistemic reading’. (shrink)

The true nature of space and time has been a topic of natural philosophy, passed down since the presocratic era. In modern times reflection has particularly been inspired by the physical theories of Newton and Einstein and, more recently, by the quest for a theory of quantum gravity. In this paper we want to specify the idea that material systems and their spatio-temporal distances emerge from quantum-events. We will show a mechanism, by which quantum-events induce a metric field between material (...) systems, which is governed by Einstein's equation including a cosmological constant. (shrink)

Le temps, avec les nombreux rôles qu’il joue et ses différentes facettes, constitue un enjeu majeur dans le champ de la politique. Mais ni la science politique en général ni les études sur la démocratie en particulier n’y ont jusqu’à aujourd’hui prêté une attention explicite et systématique. Le présent article ébauche de façon exploratoire certaines questions de fond qui pourraient (et devraient) être traitées dans le cadre de recherches futures sur le temps politique : la construction des horizons temporels démocratiques (...) (avenir et passé), la nature du temps présent des démocraties, le poids des contraintes temporelles, la puissance des règles du temps institutionnel, le choix des stratégies temporelles et pour finir, la logique des discours sur le temps dans la politique démocratique. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Where the “They” LiesFeminist Reflection on Pedagogical InnovationAndrea Janae SholtzAs feminist philosophers attempt to articulate problems of marginalization based on race, class, gender, sexuality, we navigate a complex and confusing set of paradigms of exclusion and inclusion. A significant barrier is that binary logic is difficult to eradicate even in calls for greater inclusivity, and the language and mentality of “us” versus “them,” where “them” indicates an imposing force, (...) social institution, or privileged section of the population “doing” something to the “us” remains. Pedagogically, this poses a difficulty in that, often, we are teaching not the marginalized but those who may feel themselves implicated as the “They.” Either as male, white, financially well-off, American, politically conservative, or some combination thereof, students who are presented with these critical materials many times bridle under the supposed accusing eye of the text. Closing the distance from the immediate rejection of the material and to a genuine encounter is the key issue. The question is how can one thoughtfully model critical practice that engages students rather than constructing them as the “They”?What is the nature of the “They”? How can references to the “They” be anything other than gross generalizations? Martin Heidegger has a robust conceptual understanding of the “They” as an existential possibility of Dasein. Dasein initially, and for the most part, understands itself as composed of everyday interpretations of the world indicative of the “they-self.” Significantly, everydayness also constitutes a mode of relating to others, that of indifference or passing each other by (Heidegger 1996, 116). Heidegger calls this the [End Page 72] inauthentic mode of Dasein, juxtaposing this to Dasein’s authentic existence, which is not simply a move toward a greater individuality but toward the “We.” Aside from providing a theoretical platform for discussing the problematic of the “us/them” binary, the transformation in attunement that leads beyond the “They” toward the “We” has important ethical implications, which I will link to feminist Gloria Anzaldúa’s understanding of mestiza consciousness. Their similarity consists in the emphasis on a new mode of thinking as a necessary condition for moving away from the superficiality of thought that hinders us from truly encountering each other and our world/s.Heidegger argues that we are indebted to a philosophical legacy that takes the subject as the primary basis of analysis, separating it from the surrounding world to determine its traits and characteristics. We are unable to see that a “subject without a world ‘is’ not initially and is also never given” (Heidegger 1996, 109). The “who” of Dasein is never reached, because we fail to think through what it actually means to be in the world. In Being and Time, chapter 4, “Being-in-the-world as Being-With and Being a Self: the They,” Heidegger discusses Dasein as a relational Self. Making sense of the inextricable link between these terms clarifies the “who of Dasein,” and, by association, who the “They” is.Dasein is, first and foremost, Being-in-the-world, where world indicates the referential totality of significance. We are never in the world in isolation, therefore Mitdasein (Being-with-others) is implicit to Being-in-the-world and an existential condition of Dasein. Dasein shares a world (now a Mitwelt) irrevocably. Sharing a world with others seems so obvious that we do not take the time to interrogate what it actually entails. This, in turn, conceals the very effort to understand the “who” of Dasein, requiring analysis of how we are with other Daseins.Heidegger begins by interrogating everyday existence. Heidegger says that deficiency and averageness characterize everyday being with one another and misleads us to interpret Mitdasein as a pure objective presence of several subjects, dividing “us” from them. The subject of everydayness is the “They.” The “They” is typically understood as not myself, but this is where one would be mistaken in terms of Heidegger’s analysis. In a passage crucial to understanding Mitdasein, Heidegger writes, “The ‘others’ does not mean everybody else but me—those from whom the I distinguishes itself. They are, rather, those from whom one mostly does not distinguish oneself, those among whom one is, too” (Heidegger... (shrink)

On a dreary spring morning in late October 2006, two policemen drove their cruiser up Nkonjane Road in the K Section of KwaMashu, a former “Africans only” township about fifteen kilometers northwest of Durban. As the cruiser passed over K Section’s softly sloping hills, two men sat handcuffed together in the back. The officers parked the car in front of a house where a woman had reported being raped a few days prior. Leaving the two suspects in the car, the (...) officers alighted and walked up to the home. After greeting the victim, they asked her to step outside to identify the men. The victim, upon seeing the two men seated in the squad car, loudly screamed that they were the rapists... The crowd... (shrink)

The availability of willing providers of medical assistance in dying in Canada has been an issue since a Canadian Supreme Court decision and the subsequent passing of federal legislation, Bill C14, decriminalised MAiD in 2016. Following this legislation, Hamilton Health Sciences in Ontario, Canada, created a team to support access to MAiD for patients. This research used a qualitative, mixed methods approach to data collection, obtaining the narratives of providers and supporters of MAiD practice at HHS. This study occurred at (...) the outset of MAiD practice in 2016, and 1 year later, once MAiD practice was established. Our study reveals that professional identity and values, personal identity and values, experience with death and dying, and organisation context are the most significant contributors to conscientious participation for MAiD providers and supporters. The stories of study participants were used to create a model that provides a framework for values clarification around MAiD practice, and can be used to explore beliefs and reasoning around participation in MAiD across the moral spectrum. This research addresses a significant gap in the literature by advancing our understanding of factors that influence participation in taboo clinical practices. It may be applied practically to help promote reflective practice regarding complex and controversial areas of medicine, to improve interprofessional engagement in MAiD practice and promote the conditions necessary to support moral diversity in our institutions. (shrink)

unified treatment of both (families of) interpretations is based on a revised notion of settledness. The main features of this approach are the following: (i) in branching structures, a world can be represented not by a single course of events, but by a node u in the tree, where u itself is seen as the cluster of courses of events passing through it; (ii) the utterance time is uniquely fixed; (iii) the utterance world is not uniquely fixed; (iv) because of (...) (iii), an utterance-event is associated not to a single context, but to a plurality of contexts, depending on which world we are considering as the utterance world. As a consequence, if a future-tensed sentence φ is uttered at u and its truth (falsehood) is already a settled issue at u itself, then the sentence is true (false) at u; otherwise the sentence is neither true nor false at u and, to get a definite truth value, we must wait until settledness is reached in a different context. Since what is crucial, in both cases, is the reference to a given state of information, such a treatment can be extended to other intriguing uses of the future tense, starting from the epistemic reading. These uses will be topic of a related paper. (shrink)

"Passing Time" is a profound meditation on life's many interstitial spaces, in which we spend time waiting for something to happen -- the queue, the waiting room, the place held for two when only one has arrived. At once poetic and philosophical, intimate and analytical, "Passing Time" forms the perfect antidote to the headlong rush of our culture.

In the multi-agent setting, it is relevant to model group dynamics of agents, and logic has proved a good tool to do so. We propose an epistemic logic, L-DINF-E, that allows one to formalize what are the beliefs formed by a group of agents, where several groups exist and agents can pass from a group to another one. We introduce a new modality which allows an agent to reason about the beliefs of other agents. This allows us to model (...) aspects of the “Theory of Mind”, understood as the set of social-cognitive skills involving the ability to attribute and reason about mental states, desires, beliefs, and knowledge of agents. In this paper, we present the logic L-DINF-E and illustrate how it can be used to solve “false-belief tasks”, i.e., tests in which an agent should understand that some other agent may develop, under some circumstances, false beliefs. (shrink)

RESUMEN Este trabajo pretende analizar el papel jugado por la ideología en lo que respecta al despliegue histórico de los derechos humanos, interrogándose sobre si dicho despliegue ha cumplido con una función eminentemente ideológica. La reflexión transcurrirá a través de la visión de dos pensadores que han mantenido una de las discusiones filosóficas contemporáneas más interesantes: Louis Althusser y Michel Foucault. En un primer momento, se esbozará la teoría althusseriana de la ideología, con el fin de sostener que los derechos (...) humanos han operado como un "aparato ideológico", interpelando al individuo desde un contexto inmanentemente capitalista. En un segundo momento, comprobaremos que Michel Foucault fue muy crítico con los planteamientos althusserianos. La noción de sujeto trascendental será crucial en dicha crítica, puesto que en la perspectiva foucaultiana nunca existen sujetos constituidos con anterioridad a las tramas de poder efectivas. En el análisis foucaultiano, la ideología dejará de ocupar un lugar esencial. Las aportaciones de Slavoj Žižek también resultarán, por cierto, determinantes en toda esta discusión. Finalmente, se trazarán algunas reflexiones criticas para pensar la posibilidad emancipadora de los derechos humanos en el mundo contemporáneo. ABSTRACT This paper intends to analyze the role played by ideology in regard to the historical implementation of human rights, questioning whether this implementation has fulfilled an eminently ideological function. The reflection will pass through the vision of two scholars who have held one of the most interesting contemporary philosophical discussions: Louis Althusser and Michel Foucault. At first, the Althusserian theory of ideology will be outlined, in order to defend that human rights have operated as an "ideological apparatus", questioning the individual from an immanently capitalist context. Then, we will verify that Michel Foucault was very critical of the Althusserian approaches. The notion of a transcendental subject will be crucial in such criticism, since in the Foucaultian perspective there are never subjects that are constituted prior to effective dynamics of power. In Foucaultian analysis, ideology will no longer occupy an essential place. The contributions of Slavoj Žižek will also be, by the way, decisive throughout this discussion. Finally, some critical reflections will be drawn to think about the emancipatory possibility of human rights in the contemporary world. (shrink)

One of the best gimmicks on the cognitive science conference circuit is the demonstration of inattentional blindness. Many readers of this journal must have already been exposed to it. For the rest we will briefly describe a striking and popular demonstration. It typically evolves during a conference talk, where the presenter provides the audience with a stimulus in the form of a small video clip of six people, three in white, three in black, who pass two basket balls around. (...) The instruction is to count the number of passes made by the players in white. When the movie is over, the presenter asks for a response, someone provides it, and he then goes on to elicit a report: 'Did anyone notice something strange during the film?' Usually, only those who have seen the film before have, but they are not allowed to answer. The film is then replayed, but this time, the audience is instructed to look out for anything unusual. Muted, surprised laughter goes through the auditorium when someone dressed as a gorilla enters into the scene of kids playing, confronts the spectators, bangs his chest, and slowly walks out again. It seems incredible that it went unnoticed the first time around, and yet those who have been exposed to the experiment before can testify that the gorilla was indeed there in both showings of the film. (shrink)

In one of his key publications on the harmful dysfunction analysis of mental disorder (HDA), Jerome Wakefield acknowledged that he has “explored the value element in disorder less thoroughly than the factual element. This is in part because the factual component poses more of a problem for inferences about disorder and in part because the nature of values is such that it requires separate consideration” (Wakefield 1992, 384). More than twenty years have passed since this remark, and yet a thorough (...) consideration of the value component in Wakefield’s HDA is still lacking. Quite a few contributions to this volume promise to change that situation, and ours is one of these. In this contribution, we will analyze the harm or value component and argue that Wakefield’s dealing with it is so problematic that it undermines, at least indirectly, the viability of the HDA. In the first section, we explore Wakefield’s emphasis on the subjective nature of harm and his exclusive focus on social values. The second section is devoted to an analysis of Wakefield’s examples of conditions that are dysfunctional but harmless (fused toes, albinism, reversal of the heart, dyslexia in illiterate societies, etc.). We argue that these examples are quite problematic because they do not exemplify what they are supposed to exemplify. In the third section, we show how these two problems are connected: Wakefield uses the harmfulness of a condition as an implicit criterion to distinguish normal variation from dysfunction. In doing so, he blurs the distinction between the harm component and the dysfunction component, even though this distinction is central to his HDA. (shrink)

The investigation of visual categorization has recently been aided by the introduction of deep convolutional neural networks (CNNs), which achieve unprecedented accuracy in picture classification after extensive training. Even if the architecture of CNNs is inspired by the organization of the visual brain, the similarity between CNN and human visual processing remains unclear. Here, we investigated this issue by engaging humans and CNNs in a two‐class visual categorization task. To this end, pictures containing animals or vehicles were modified to contain (...) only low/high spatial frequency (HSF) information, or were scrambled in the phase of the spatial frequency spectrum. For all types of degradation, accuracy increased as degradation was reduced for both humans and CNNs; however, the thresholds for accurate categorization varied between humans and CNNs. More remarkable differences were observed for HSF information compared to the other two types of degradation, both in terms of overall accuracy and image‐level agreement between humans and CNNs. The difficulty with which the CNNs were shown to categorize high‐passed natural scenes was reduced by picture whitening, a procedure which is inspired by how visual systems process natural images. The results are discussed concerning the adaptation to regularities in the visual environment (scene statistics); if the visual characteristics of the environment are not learned by CNNs, their visual categorization may depend only on a subset of the visual information on which humans rely, for example, on low spatial frequency information. (shrink)

In this paper, we give a thorough account of Brianchon and Poncelet’s joint memoir on equilateral hyperbolas subject to four given conditions, focusing on the most significant theorems expounded therein, and the determination of the “nine-point circle”. We also discuss about the origin of this very rare example of collaborative work for the time, and the general challenge of finding the nature of the loci described by the centres of the conic sections required to pass through m points and (...) to be tangent to n straight lines given in position, m + n = 4, which was posed at the end of their work. In the case m = 4, i.e. when the conic sections have to pass through the vertices of a quadrilateral, the locus of centres is another conic section passing through the intersection points of the opposite sides and the two diagonals of the quadrilateral, respectively, and, as Gergonne showed analytically shortly after, through other significant points connected with the quadrilateral; this curve was later given the name of the “nine-point conic”, being a natural generalization of the above mentioned circle. (shrink)

First published in 1749, Hartley's great work was abridged by Priestley in 1775 and reissued as a whole by Joseph Johnson in 1791. To Priestley, who founded his Unitarianism on the Observations, it seemed that Hartley was the greatest of human beings with the single exception of Jesus. Coleridge adopted his associationist theology in the mid 1790s, naming his eldest son David Hartley Coleridge, and passing on to Wordsworth the theory of mind that underlies 'Tintern Abbey', the early Prelude and (...) the 1800 Preface to Lyrical Ballads. An indispensable book. (shrink)

This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note that the online publication date for this handbook is the date that the first article in the title was published online.

In this paper, we propose Kripke-style models for the logics of evidence and truth LETJ and LETF. These logics extend, respectively, Nelson’s logic N4 and the logic of first-degree entailment with a classicality operator ∘ that recovers classical logic for formulas in its scope. According to the intended interpretation here proposed, these models represent a database that receives information as time passes, and such information can be positive, negative, non-reliable, or reliable, while a formula ∘A means that the information about (...) A, either positive or negative, is reliable. This proposal is in line with the interpretation of N4 and FDE as information-based logics, but adds to the four scenarios expressed by them two new scenarios: reliable information for the truth and for the falsity of a given proposition. (shrink)

A crisis looms over the scientific enterprise. Not a day passes without news of retractions, failed replications, fraudulent peer reviews, or misinformed science-based policies. The social implications are enormous, yet this crisis has remained largely uncharted-until now. In Science on the Verge, luminaries in the field of post-normal science and scientific governance focus attention on worrying fault-lines in the use of science for policymaking, and the dramatic crisis within science itself. This provocative new volume in The Rightful Place of Science (...) also explores the concepts that need to be unlearned, and the skills that must be relearned and enhanced, if we are to restore the legitimacy and integrity of science. (shrink)

[Multiple authors] In this paper, we propose a general architecture that is based on fast/slow solvers and a metacognitive component. We then present experimental results on the behavior of an instance of this architecture, for AI systems that make decisions about navigating in a constrained environment. We show how combining the fast and slow decision modalities allows the system to evolve over time and gradually pass from slow to fast thinking with enough experience, and that this greatly helps in (...) decision quality, resource consumption, and efficiency. (shrink)

Introduction: bearing politics -- Abortion, sin, and the state -- A history of the abortion debate -- Conceiving the nation: representations of abortion in Thailand -- Corrupt girls, victims of men, desperate women: representations of women who abort -- 'A small sin': everyday acts -- 'The truth of our day by day lives': situational ethics -- Global debates, local dilemmas.

Is it possible for one and the same person to be a feminist and a logician, or does this entail a psychic rift of such proportions that one is plunged into an endless cycle of self-contradiction? Andrea Nye's book, Words of Power (1990), is an eloquent affirmation of the psychic rift position. Although eloquent, I believe it is mistaken in certain serious ways, which I shall address in this paper.Nye advances this position in her concluding essay to Words of (...) Power (Ibid.). In brief, her position is that the logical enterprise is inherently self-contradictory for feminist thinkers. Feminists who attempt to use logic to demonstrate its shortcomings are doomed to failure; arguing against logical claims is self-defeating, for the critic will be sucked into the maelstrom of logical tradition. Hydra-headed, the logical monster will thrive rather than perish under the sharpened edge of argument; hence the critic succeeds only in strengthening the very endeavour whose shortcomings she attempts to expose. This is guaranteed to happen, according to Nye, because in entering the debate, one is thereby committed to the terms of the debate. The critic herself will be devoured in the process, for logic was constructed to eliminate the voices and concerns of women. ‘The feminist logician speaks from a script in which the master always wins' (Ibid., p. 180).If feminists cannot use logic itself to attack the arrogant and unsupportable assumptions of logic, what are our alternatives? Nye sketches two alternatives - one is to simply turn our backs on logic, ignoring it in all of its masculine arrogance, and talk among ourselves in our own women's language about our own concerns. Nye does not recommend this alternative, for although it escapes the criticism of arrogance, it does so at the price of impotence. What she does recommend is the second alternative, that as feminists we direct our energy towards reading other people's work, including that of the logicians, and responding to it in ways ‘that can mortally wound’ (Ibid., p. 184) the authors; women, Nye believes, are particularly adept at reading. ‘It is a skill we have perfected’ (Ibid.) in the course of our oppression.In what follows, I shall discuss Nye's proscription of logic as well as her perceived alternatives of a woman's language and reading. This will be followed by a discussion more sharply focused on Nye's feminist response to logic, namely, her claim that feminism and logic are incompatible. I will end by offering a sketch of a class in the life of a feminist teaching logic, a sketch which is both a response to Nye (in Nye's sense of the word) and a counter-example to her thesis that logic is necessarily destructive to any genuine feminist enterprise. (shrink)

Originally presented as the author's thesis (doctoral--Gregorian University).

Accompanying DVD is a filmed segment of the conversation.

Several attempts have been made to apply the choice-sensitive theory of distributive justice, luck egalitarianism, in the context of health and healthcare. This article presents a framework for this discussion by highlighting different normative decisions to be made in such an application, some of the objections to which luck egalitarians must provide answers and some of the practical implications associated with applying such an approach in the real world. It is argued that luck egalitarians should address distributions of health rather (...) than healthcare, endorse an integrationist theory that combines health concerns with general distributive concerns and be pluralist in their approach. It further suggests that choice-sensitive policies need not be the result of applying luck egalitarianism in this context. (shrink)

Research on the ethics of algorithms has grown substantially over the past decade. Alongside the exponential development and application of machine learning algorithms, new ethical problems and solutions relating to their ubiquitous use in society have been proposed. This article builds on a review of the ethics of algorithms published in 2016, 2016). The goals are to contribute to the debate on the identification and analysis of the ethical implications of algorithms, to provide an updated analysis of epistemic and normative (...) concerns, and to offer actionable guidance for the governance of the design, development and deployment of algorithms. (shrink)

Research on the ethics of algorithms has grown substantially over the past decade. Alongside the exponential development and application of machine learning algorithms, new ethical problems and solutions relating to their ubiquitous use in society have been proposed. This article builds on a review of the ethics of algorithms published in 2016, 2016). The goals are to contribute to the debate on the identification and analysis of the ethical implications of algorithms, to provide an updated analysis of epistemic and normative (...) concerns, and to offer actionable guidance for the governance of the design, development and deployment of algorithms. (shrink)

Die Reihe Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft (BZNW) ist eine der ältesten undrenommiertesten internationalen Buchreihen zur neutestamentlichen Wissenschaft. Seit 1923 publiziert sie wegweisende Forschungsarbeiten zum frühen Christentum und angrenzenden Themengebieten. Die Reihe ist historisch-kritisch verankert und steht neuen methodischen Ansätzen, die unser Verständnis des Neuen Testaments befördern, gleichfalls offen gegenüber.

Not all homo sapiens are human subjects. This paper explores the lived experience of homo sapiens but not human that I call “lived flesh.” A lived experience/distinction that shouldn’t be possible on Merleau-Ponty’s account of human subjectivity in Phenomenology of Perception and “The Intertwining – The Chiasm.” The use of flesh is deliberate and emerges from my engagement with Merleau-Ponty’s Phenomenology of Perception and “The Intertwining – The Chiasm” through Toni Morrison’s Beloved, Hortense Spillers’ “Interstices: A Small Drama of Words” (...) and “Mama’s Baby, Papa’s Maybe: An American Grammar Book,” Amber Musser’s Sensual Excess: Queer Femininity and Brown Jouissance, and Audre Lorde’s Zami: A New Spelling of My Name. The affective, experiential, and ethical practices of american Blackwomxn in these texts problematize Merleau-Ponty’s account of human subjectivity and his account of the generality of Being (“The Intertwining – The Chiasm”). Merleau-Ponty’s effacement of raced, sexed, and gendered difference results in a construct of the human subject that cannot include all homo sapiens. (shrink)

L'ingegneria concettuale è una branca della filosofia caratterizzata da un approccio normativo nei confronti della rappresentazione. Assunzione fondamentale è che i nostri dispositivi rappresentazionali possano essere difettosi. Si configura dunque come l'attività che consiste nell'identificare i difetti in tali dispositivi e mettere in atto strategie di miglioramento. Verranno illustrate le questioni fondamentali a cui una teoria di ingegneria concettuale deve rispondere: in cosa consiste esattamente questa attività? Come possiamo attuarla? Quali meccanismi regolano la formazione dei dispositivi rappresentazionali? Possiamo influire su (...) tali meccanismi? Verrà inoltre presentata un'obiezione all'ingegneria concettuale e varie risposte. -/- Conceptual engineering is a branch of philosophy characterised by a normative approach towards representation. The fundamental assumption of it is that our representational devices can be defective. Conceptual engineering is then the activity consisting of identifying the defects of such devices and putting in place ameliorative strategies. This paper illustrates the fundamental issues for a theory of conceptual engineering: what does this activity consist of? How can we implement it? What mechanisms regulate the formation of representational devices? Can we have an influence over those mechanisms? Moreover, it will be presented an objection to conceptual engineering and various responses to it. (shrink)

Recent research put forward the hypothesis that eye movements are integrated in memory representations and are reactivated when later recalled. However, “looking back to nothing” during recall might be a consequence of spatial memory retrieval. Here, we aimed at distinguishing between the effect of spatial and oculomotor information on perceptual memory. Participants’ task was to judge whether a morph looked rather like the first or second previously presented face. Crucially, faces and morphs were presented in a way that the morph (...) reactivated oculomotor and/or spatial information associated with one of the previously encoded faces. Perceptual face memory was largely influenced by these manipulations. We considered a simple computational model with an excellent match that expresses these biases as a linear combination of recency, saccade, and location. Surprisingly, saccades did not play a role. The results suggest that spatial and temporal rather than oculomotor information biases perceptual face memory. (shrink)