The use of predictive systems has become wider with the development of related computational methods, and the evolution of the sciences in which these methods are applied Solon and Selbst and Pedreschi et al.. The referred methods include machine learning techniques, face and/or voice recognition, temperature mapping, and other, within the artificial intelligence domain. These techniques are being applied to solve problems in socially and politically sensitive areas such as crime prevention and justice management, crowd management, and emotion analysis, just (...) to mention a few. However, dissimilar predictions can be found nowadays as the result of the application of these methods resulting in misclassification, for example for the case of conviction risk assessment Office of Probation and Pretrial Services or decision-making process when designing public policies Lange. The goal of this paper is to identify current gaps on fairness achievement within the context of predictive systems in artificial intelligence by analyzing available academic and scientific literature up to 2020. To achieve this goal, we have gathered available materials at the Web of Science and Scopus from last 5 years and analyzed the different proposed methods and their results in relation to the bias as an emergent issue in the Artificial Intelligence field of study. Our tentative conclusions indicate that machine learning has some intrinsic limitations which are leading to automate the bias when designing predictive algorithms. Consequently, other methods should be explored; or we should redefine the way current machine learning approaches are being used when building decision making/decision support systems for crucial institutions of our political systems such as the judicial system, just to mention one. (shrink)

Algorithmic decision-making systems have the potential to amplify existing discriminatory patterns and negatively affect perceptions of justice in society. There is a need for a revision of mechanisms to address discrimination in light of the unique challenges presented by these systems, which are not easily auditable or explainable. Research efforts to bring fairness to ADM solutions should be viewed as a matter of justice and trust among actors should be ensured through technology design. Ideas that move us to explore the (...) notions of justice within the field of political thinking, aiming to identify the elements that frame the social context of the discriminatory decisions produced by algorithmic decision-making solutions. Our explorations suggest that the efforts to bring fairness to ADMs should be seen as a matter of justice and that trust in these systems can be ensured through careful technology design. (shrink)

The book attempts to understand why some people choose to continue living in spite of the pain caused by a terminal illness, while others prefer to die in peace and no longer seek a cure. We act on the experience of being and having a body. Reflection upon that brings a better understanding of the choices we make in the end of life, which may contribute to the emergence of humanized ethics.

Overview of the concept of the sovereign individual -- Personal sovereignty as a natural psychological state in human development -- Human development theories -- Philosophical basis of the right to individual sovereignty -- The philosophy of Jose Ingenieros in Argentina, 1913 -- Recognizing that society, church, government, and corporations are mostly fraudulent, coercive, and corrupt -- Our avoidant-defensive posture : a moral or practical decision? -- The desire to live life as we wish : the need to be genuine -- (...) Summary of my theory on individual sovereignty. (shrink)

La ciencia económica es una ciencia diversa, con innumerables escuelas y corrientes. En el presente texto se ordenan algunas de ellas tomando una serie de criterios epistemológicos de referencia. De esta forma se distingue en primer lugar entre economía estándar y economía política y, posteriormente dentro de esta última entre aproximaciones estructuralistas y post-estructuralistas. Dentro de este último grupo de reivindica la necesidad de construir una economía política desde el paradigma de la complejidad.

O artigo mostra que muitos dos casos geralmente discutidos em debates multiculturais são erroneamente entendidos como conflitos culturais que seriam supostamente resolvidos através de direitos culturais. Ao contrário, o que temos em sua base é a aspiração universalista liberal de uma igualdade de oportunidades. Desde um ponto de vista igualitário liberal, a implementação de políticas antidiscriminatórias efetivas é a estratégia correta para lidar com tais casos . O artigo enfoca casos de acesso a empregos e educação.

_The Lure of the Image_ shows how a close study of camera movement challenges key assumptions underlying a wide range of debates within cinema and media studies. Highlighting the shifting intersection of point of view and camera position, Daniel Morgan draws on a range of theoretical arguments and detailed analyses across cinemas to reimagine the relation between spectator and camera—and between camera and film world. With sustained accounts of how the camera moves in films by Fritz Lang, Guru Dutt, (...) Max Ophuls, and Terrence Malick and in contemporary digital technologies, _The Lure of the Image_ exposes the persistent fantasy that we move with the camera within the world of the film and examines the ways that filmmakers have exploited this fantasy. In so doing, Morgan provides a more flexible account of camera movement, one that enables a fuller understanding of the political and ethical stakes entailed by this key component of cinematic style. (shrink)

Promovendo uma releitura de _L’aperto: l’uomo e l’animale_ de Giorgio Agamben, o presente artigo tem a dupla intenção de expor a máquina antropológica que opera clássica e modernamente a antropogênese e de apresentar aspectos da filosofia indígena que orientam a relação entre o homem e o animal, bem como entre o humano e animalidade, em contraste. Arriscamos empregar a expressão _filosofia indígena_, conscientes de que ela pode ser mal recebida, embora tenha o texto uma implícita defesa dessa possibilidade. Entre os (...) interlocutores indígenas, visitamos Gersem Baniwa, Daniel Munduruku e Davi Kopenawa, entre outros. Se o contemporâneo está absolutamente presente e cativa a nossa atenção com as luzes e obscuridades, nada pode ser mais contemporâneo do que o esforço de ampliar os nossos horizontes epistemológicos. (shrink)

Frantz Fanon stands as one of the most uncompromising critics of racism and colonialism. Translated into English by Daniel Nethery, this biography by Fanon's brother, Joby, is an intimate, passionate and very human account of one of the most influential thinkers of the twentieth century.

My construction of the position of the eye in Rabbinic Judaism represents almost a reversal of the roles “Hebraic” and “Hellenic.” A powerful case can be made that only under Hellenic influence do Jewish cultures exhibit any anxiety about the corporeality of visibility of God; the biblical and Rabbinic religions were quite free of such influences and anxieties. Thus I would identify Greek influences on Judaism in the Middle Ages as being the force for repressing the visual. The Neoplatonic and (...) Airstotelian revision of Judaism undertaken by the Jewish scholastics was so successful that it has resulted in the near-total forgetting of the biblical and Rabbinic traditions of God’s visibility. W. J. T. Mitchell’s characterization of the Rabbinic tradition is a perfect example of this “forgetting.” In order to position Judaism in a typology of cultures, Mitchell cites Moses Maimonides. Mitchell’s reading of Maimonides is well-founded; the problem lies rather in the identification of Maimonides as if he typified the old Rabbinic tradition. In my view, he represents a distinct departure from that tradition. This Platonic departure was indeed marked and condemned as such by many of his contemporaries, but it has become the almost unchallenged orthodoxy of later Judaism as well as of the critical tradition. The memory of having seen God in the Bible and the desire to have that experience again were a vital part of Rabbinic religion. They constituted, moreover, a key element in the study of Torah, the making of midrash. Daniel Boyarin, associate professor of Talmud and midrash at Bar-Ilan University, has published essays on midrash and literary theory. His book Intertextuality and the Reading of Midrash is forthcoming. This essay is part of a larger project tentatively entitled Bodies of Torah: Language, Sex and God in Talmudic Judaism. (shrink)

While the resonance of Giambattista Vico's hermeneutics for postcolonialism has long been recognised, a rupture has been perceived between his intercultural sensibility and the actual content of his philological investigations, which have often been criticised as being Eurocentric and philologically spurious. China is a case in point. In his magnum opus New Science, Vico portrays China as backward and philosophically primitive compared to Europe. In this first study dedicated to China in Vico's thought, Daniel Canaris shows that scholars have (...) been beguiled by Vico's value judgements of China without considering the function of these value judgements in his theory of divine providence. This monograph illustrates that Vico's image of China is best appreciated within the contemporary theological controversies surrounding the Jesuit accommodation of Confucianism. Through close examination of Vico's sources and intellectual context, Canaris argues that by refusing to consider Confucius as a "filosofo", Vico dismantles the rationalist premises of the theological accommodation proposed by the Jesuits and proposes a new functionalist valorisation of non-Christian religion that anticipates post-colonial critiques of the Enlightenment. (shrink)

Soon after modern spiritualism announced itself with the “Rochester knockings” of 1848, tables took on a new and controversial life. No longer were they content to live out their days impassively upholding dishes and glasses and silverware, vases, papers and books, bibelots, elbows, or weary heads. They were changed: they began to move. Tables all over the United States and then in England, France, and other countries commenced rapping, knocking, tilting, turning, tapping, dancing, levitating, and even “thrilling”—though this last was (...) uncommon. So Mrs. Sophia Elizabeth De Morgan said in her discussion of Daniel Dunglas Home, probably the most famous nineteenth-century medium:It is only in Mr. Home’s presence that I have witnessed that very curious appearance, or process, the thrilling of the table. This takes place for some seconds, perhaps more, before it rises from the floor. The last time I witnessed this phenomenon, an acute surgeon present said that this thrilling, the genuineness of which was unmistakable, was exactly like what takes place in that affection of the muscles called subsultus tendinum.2And the tables did still more. Their actions were a language; and so they came to symbolize “the ‘movement,’ as it has been called,”3 of modern spiritualism. Spirits had chosen the table as an organ of speech.Tables were customarily viewed as objects of economics, aesthetics, utility, diversion, tradition, even theology . Now, though, as Professor De Morgan jokes, “London and Paris were running after tables in a new sense.”4 Tables had become a different kind of thing. Whatever one might think about reports of spiritual communications, the conception of tables had changed. They had become moral objects. 2. C. D. [Mrs. Sophia Elizabeth De Morgan], From Matter to Spirit. The Result of Ten Years’ Experience in Spirit Manifestations, with a preface by A. B. [Augustus De Morgan] , p. 27. Daniel Cottom is an associate professor of English at the University of Florida. His most recent books are Social Figures: George Eliot, Social History, and Literary Representation and Text and Culture: The Politics of Interpretation . This essay is adapted from a work in progress on spiritualism and surrealism. (shrink)

In this article, I examine a distinctive position in moral philosophy that, following Bernard Williams, I label “postanalytic”. In one of his final essays, “What Might Philosophy Become?”, Williams sets out a program for extending moral philosophy beyond its traditional “limits” in a way that will transform it into an embodied, historical, and political form of reflective practice.1 This programmatic intent has been shared by a number of moral philosophers since, some of whom are expressly influenced by Williams’s late work. (...) In what follows, I limit myself to a discussion of just two: Raimond Gaita and Christopher Hamilton, contemporary moral philosophers who are wedded to the... (shrink)

This essay is a response to John Milbank’s comparison of Kant and Aquinas’ theories of analogy in ‘A Critique of the Theology of Right’. A critique of Milbank’s essay forms the point of departure for my reconstruction of Kant’s actual theory of analogy. I show that the usual focus on the Prolegomena for this end is insufficient; in fact, the full extent of Kant’s theory of analogy only becomes clear in the Critique of Judgment. I also consider the significance of (...) the Analogies of Experience in the Critique of Pure Reason. In conclusion, I draw on the work of Michel Guérin to designate Kantian analogy, ‘post-established harmony’. (shrink)

In this paper, I explore the possibility that the point Kripke (1982) made about understanding meaning also applies to understanding social interaction. This understanding involves extending what one has learned from a finite number of past observations to provide normative guidance for an indefinitely complicated future. Kripke argues (to my mind correctly) that what one should do in the future is inevitably underdetermined by the infinite possible interpretations of the past. Moreover, no matter how much one attempts to make the (...) rules explicit, they will always be underspecified. I then explore the speculative hypothesis that having different tacit dispositions made manifest in one’s understanding of the rules of social engagement would look remarkably similar to tendencies exhibited by many autistic individuals. The analogy will say something substantive about how neurotypicals (and other autists) should treat the behavior of autistic individuals—if we are not even doing anything incorrect, then society should not be criticizing our means of engagement. (shrink)

Asim Barut once,en passant, asked the question “For what transitions of the hydrogen atom do the spectral lines coincide”? It is a pleasure for us to give the answer in this paper.

We present evidence for a complex relationship between religiousness and Haidt’s moral foundations, with data from four experiments, measuring 21 different dimensions of personal religiousness and utilizing six different religious primes. The more conservative dimensions of religiousness, such as intrinsic religious orientation and religious attendance, were positively related to binding moral foundations of loyalty, authority, and purity and sometimes related to the individualizing foundation of care. However, other, less conservative dimensions of religiousness, such as quest and extrinsic religious orientations, were (...) unrelated or negatively related to binding foundations. Benevolent God concept was the only religious measure that was positively related to all five moral foundations. We did not find reliable effects of religious primes on endorsement of moral foundations. Results suggest a consistent but complicated relationship between religiousness and moral foundations at a dispositional level. (shrink)

ALL SCHOLARSHIP OCCURS IN CONTEXT, AND ACADEMIC SILOS—WHERE scholars interact with only a narrow circle of specialists like themselves—too often eclipse the biases of academic disciplines. This essay recommends interdisciplinary work by Christian ethicists, reviews some fruits available from substantive engagement with mainstream economics, and urges graduate programs in Christian ethics to encourage and enable students to do substantive coursework in another discipline to broaden and deepen Christian ethical engagement with contemporary moral problems.