The potential to collect brain data more directly, with higher resolution, and in greater amounts has heightened worries about mental and brain privacy. In order to manage the risks to individuals posed by these privacy challenges, some have suggested codifying new privacy rights, including a right to “mental privacy.” In this paper, we consider these arguments and conclude that while neurotechnologies do raise significant privacy concerns, such concerns are—at least for now—no different from those raised by other well-understood data collection (...) technologies, such as gene sequencing tools and online surveillance. To better understand the privacy stakes of brain data, we suggest the use of a conceptual framework from information ethics, Helen Nissenbaum’s “contextual integrity” theory. To illustrate the importance of context, we examine neurotechnologies and the information flows they produce in three familiar contexts—healthcare and medical research, criminal justice, and consumer marketing. We argue that by emphasizing what is distinct about brain privacy issues, rather than what they share with other data privacy concerns, risks weakening broader efforts to enact more robust privacy law and policy. (shrink)

During the last years the demand for regionally and culturally harmonised machine design is increasingly on the agenda. The problem of localising products like machine tools instantly poses the question for new procedures that allow including the regional and cultural adaptations into the design processes of machine tool companies. How to transform the general insight into the necessity of culture- and region-adapted technologies and how to embed it into a design procedure comprising applicable design attributes is the crucial problem addressed. (...) The paper shows in an exemplary way how ambiguous design attributes can eventually be embodied in a prototype design. (shrink)

In this comprehensive new study of human free agency, Laura Waddell Ekstrom critically surveys contemporary philosophical literature and provides a novel account of the conditions for free action. Ekstrom argues that incompatibilism concerning free will and causal determinism is true and thus the right account of the nature of free action must be indeterminist in nature. She examines a variety of libertarian approaches, ultimately defending an account relying on indeterministic causation among events and appealing to agent causation only in (...) a reducible sense. Written in an engaging style and incorporating recent scholarship, this study is critical reading for scholars and students interested in the topics of motivation, causation, responsibility, and freedom. In broadly covering the important positions of others along with its exposition of the author’s own view, Free Will provides both a significant scholarly contribution and a valuable text for courses in metaphysics and action theory. (shrink)

法に対して合理的で批判的な姿勢を吹き込もうとする試み。ハート=ドゥオーキン論争以降の「法実証主義の現代的展開」を描き出す。本書ではとくに、ハートの理論的継承者であるラズおよびマーモーの議論に注目する。 .

Dans 'les Deux sources de la morale et de la religion', Bergson évoque rarement le Japon. Et pourtant dans le quatrième chapitre du même texte, intitulé Remarques finales 'Mécanique et mystique', c'était lui qui a bien prévu Hiroshima avec ces mots testamentaires: ' Il faut que tous se battent contre tous, comme firent les hordes des premiers temps. Seulement on se bat avec les armes forgées par notre civilisation, et les massacres sont d'une horreur que les anciens n'auraient même pas (...) imaginée. Au train dont va la science, le jour approche où l'un des adversaires, possesseur d'un secret qu'il tenait en réserve, aura le moyen de supprimer l'autre'. Ainsi se pose la question de savoir comment envisager les Deux Sources, à travers les relations assez particulières de ce philosophe avec le Japon. À partir de cette interrogation, PBJ (Projet Bergson au Japon) a organisé, aux 5-8 novembre 2013, à Paris, un colloque qui s'intitule Remarques finales : autour des Deux sources de la morale et de la religion de Bergson. Le présent volume présente les actes de ce colloque ellipsoïdal dont les centres étaient Bergson et le Japon"--Back cover. (shrink)

Buddhism and Christianity have been main religions in contemporary Korea. In order to overcome their antipathies and conflicts, some philosophers of religion have suggested possible models for religious harmony and coexistence. This paper will examine John Hick's theory of religious pluralism by analyzing his autobiography and philosophical arguments. Korean scholars of religion have attempted to understand his theory in various ways, including philosophical, phenomenological, and psychological ones. Pointing out that Hick's pluralistic position, which has formed in a particular context, has (...) inherent limitations for Korean situations, I will propose a viable alternative model for religious diversity, based on a phenomenological study of Korean religions, especially Buddhism and Christianity. (shrink)

This paper examines philosophical foundations of Mircea Eliade's creative hermeneutics. Analyzing his concept of “terror of history” and autobiography, I will argue that his philosophy of religion is useful for Korean scholars to recognize the meaning of Korean religions, which have been overlooked by Western scholars of religions. Paying attention to the continuities between his life and thought, I will explain Eliade’s “primitive ontology” and defend recent criticisms of his method and theory. His views on “new humanism” and “cosmic religion” (...) are also included in the paper. (shrink)

From 1915–1916 there was in Kyoto a trans-national group of Buddhists named the Mahayana Association, which published an English Buddhist periodical, Mahayanist. Two members of the Mahayana Association, William Montgomery McGovern and M. T. Kirby, were among the earliest cases of Westerners ordained in the tradition of Mahayana Buddhism in Japan. Kirby explored the temples of Jōdo Shinshū and the monastic life of Rinzai Zen and Theravada Buddhism in search of salvation. McGovern, on the other hand, had been searching for (...) an alternative to Christianity, which he found unscientific and dissatisfying. He finally found Jōdo Shinshū, which he held to be the essence of Mahayana Buddhism. His understanding of Buddhism was influenced by D. T. Suzuki's version of Mahayana Buddhism. Utsuki Nishu, who helped McGovern and Kirby run the Association, joined the Theosophical Society (Adyar, India) while he was studying at Hollywood High School in Los Angeles and later helped Beatrice Suzuki run the Mahayana Lodge of the Theosophical Society. Drawing on forgotten documents discovered only recently in a Japanese temple, this paper offers a progress report on research into these documents and explores a significant but hitherto unknown side of the history of modern Japanese Buddhism. (shrink)

This article looks closely at one of Paul Cézanne’s portraits of Vallier painted the last year of his life to examine how his (“fugitive”) vision works through his use of colors. The French philosopher Maurice Merleau-Ponty, who in his phenomenology views the body as the primary locus of having and therefore knowing the world, emphasizes the vital role of the body of the artist that must be offered to the world in order to truly manifest the world in painting. It (...) is no wonder that Cézanne’s artwork and thought are stitched into the structure of Merleau-Ponty’s aesthetics in his essay “Eye and Mind,” for Cézanne’s painting bears witness to his own account of aesthetic experience. Merleau-Ponty’s emphasis on the lived vision that seeks the depth of Being, the lived qualities of the visible world, takes Cézanne’s vision manifested in his portrait of Vallier further to see where the painting as well as Cézanne himself stand in relation to the visible world. (shrink)

As library collections and services have increasingly moved from print to digital, much of the work that used to be done by libraries themselves with regard to creating, maintaining, and managing the systems that hold collections and facilitate user access to them is now done primarily by vendors. This change to the information services landscape for academic libraries is the occasion not only of technical and procedural challenges, but also some internal conflicts concerning the ethical demands of the library profession. (...) This essay examines the ways in which these conflicts become acute and obvious when attention is paid to the way in which attempts to promote equity, diversity, and inclusion (EDI) are undermined by the handover of library services to vendors, even when—or perhaps especially when—those vendors use their control of content and platforms to commodify diverse content instead of making the necessary systemic changes required by truly effective EDI efforts. (shrink)

Why is there a felt asymmetry between cases in which agents defer to testifiers for certain moral beliefs, and cases in which agents defer on many other matters? One explanation influential in the literature is that having understanding of a proposition is both in tension with acquiring belief in the proposition by deferring to another's testimony and distinctively important when it comes to moral propositions, as compared with what we might think of as many ‘garden variety’ facts. My project in (...) this paper is to offer a new and more defensible version of this explanation. This will involve re-conceiving understanding as a richer state than it is commonly thought to be, requiring affective and motivational engagement with reasons as well as cognitive facility. I also offer a new explanation of the tension between understanding and deference to testimony. (shrink)

Outlaw emotions are emotions that stand in tension with one’s wider belief system, often allowing epistemic insight one may have otherwise lacked. Outlaw emotions are thought to play crucial epistemic roles under conditions of oppression. Although the crucial epistemic value of these emotions is widely acknowledged, specific accounts of their epistemic role(s) remain largely programmatic. There are two dominant accounts of the epistemic role of emotions: The Motivational View and the Justificatory View. Philosophers of emotion assume that these dominant ways (...) of accounting for the epistemic role(s) of emotions in general are equipped to account for the epistemic role(s) of outlaw emotions. I argue that this is not the case. I consider and dismiss two responses that could be made on behalf of the most promising account, the Justificatory View, in light of my argument, before sketching an alternative account that should be favoured. (shrink)