BackgroundA fundamental ethical challenge in conducting genomics research is the question of what and how individual level genetic findings and aggregate genomic results should be conveyed to research participants and communities. This is within the context of minimal guidance, policies, and experiences, particularly in Africa. The aim of this study was to explore the perspectives of key stakeholders' on returning genomics research results to participants in Kenya.MethodsThis qualitative study involved focus group discussions (FGDs) and in-depth interviews (IDIs) with 69 stakeholders. (...) The purposively selected participants, included research ethics committee (REC) members (8), community members (44), community resource persons (8), and researchers (9). A semi-structured interview guide was used to facilitate discussions. Six FGDs and twenty-five (IDIs) were conducted among the different stakeholders. The issues explored in the interviews included: (1) views on returning results, (2) kind of results to be returned, (3) value of returning results to participants, and (4) challenges anticipated in returning results to participants and communities. The interviews were audio-recorded, transcribed verbatim, and coded in Nvivo 12 pro. Thematic and content analysis was conducted.ResultsParticipants agreed on the importance of returning genomic results either as individual or aggregate results. The most cited reasons for returning of genomic results included recognizing participants' contribution to research, encouraging participation in future research, and increasing the awareness of scientific progress. Other aspects on how genomic research results should be shared included sharing easy to understand results in the shortest time possible and maintaining confidentiality when sharing sensitive results.ConclusionsThis study identified key stakeholders’ perspectives on returning genomic results at the individual and community levels in two urban informal settlements of Nairobi. The majority of the participants expect to receive feedback about their genomic results, and it is an obligation for researchers to see how to best fulfil it. (shrink)

This paper discusses the logical space of alternative conceptual engineering projects, with a specific focus on (1) the processes, (2) the targets and goals, and (3) the methods of such projects. We present an overview of how these three aspects interact in the contemporary literature and discuss those alternative projects that have yet to be explored based on our suggested typology. We show how choices about each element in a conceptual engineering project constrain the possibilities for the others, thereby giving (...) rise to distinct groupings of possible projects under the banner of conceptual engineering. We conclude with a critical reflection on the potential ethical issues that arise as a result of effectively putting conceptual engineering into practice. (shrink)

Additionally, Isaac Israeli features a biographical sketch of the philosopher and extensive notes and comments on the texts, as well as a survey and appraisal ..

In the last book of The Consolation of Philosophy, Boethius develops his solution to the problem of divine foreknowledge and free choice. Interpreters standardly hold that this problem and his solution to it presuppose causal indeterminism. In this paper, I argue that Boethius, following a Neoplatonist view found in Proclus, is a causal determinist and compatibilist and maintains that God’s providential knowledge ensures the occurrence of all the events he knows. This alternative interpretation offers a better fit with Boethius’s text (...) and its historical antecedents and provides resources to address the main criticisms of his solution. (shrink)

Putting God First: Jewish Humanism after Heidegger tackles the challenge of maintaining Jewish identity in a world dominated by Western humanism. It argues that the Holocaust reflects more broadly on contemporary humanism than the Jewish world has ever dared to acknowledge. It advances the view that the establishment of the State of Israel presents a profound historical opportunity to disentangle Jewish thought from elements of the Western humanist tradition that threaten Jewish survival and conceal from view the plausibility of core (...) Jewish ideas and values. The work proposes that a healthy and peaceful relationship between Westernism and a robust Jewish identity can be achieved only by unraveling the two, and it presents a philosophical path for achieving this. Following a precise analysis of modern and postmodern thought that includes discussions of Immanuel Kant, Jacques Derrida, Michel Foucault, Ludwig Wittgenstein, George Steiner, Bruno Latour, Hannah Arendt, Jonathan Haidt, Daniel Kahneman, and others, the centerpiece of the book offers a close reading of the masterwork Being and Time, which Martin Heidegger composed in the period when his thought was gravitating toward his endorsement of Hitler and Nazism. This deep dive into Heidegger's ontological understanding of how the individual (Dasein) interacts with others in space and time yields a method for articulating the onto-theological meanings of key Jewish concepts such as the Nefesh (psyche), the Neshamah (soul), Tzelem Elohim (human being in God's image), Am Segulah, (Jewish chosenness), Shabbat, the Land of Israel, and more in texts such as the Tanya, the Sefat Emet, the Nefesh HaChayim, the Kedushat Levi, and in the writings of Rav Kook and the Maharal of Prague. Ultimately the book proposes a disentangled spiritual/political vision for a Jewish state that is characterized by the politics of Tikun Olam" -- From the publisher. (shrink)

The works of Hannah Arendt and Albert Camus--two of the most compelling political thinkers of the "resistance generation" that lived through World War II--can still provide penetrating insights for contemporary political reflection. Jeffrey C. Isaac offers new interpretations of these writers, viewing both as engaged intellectuals who grappled with the possibilities of political radicalism in a world in which liberalism and Marxism had revealed their inadequacy by being complicit in the rise of totalitarianism. According to Isaac, self-styled postmodern (...) writers who proclaim the death of grandiose ideologies often fail to recognize that such thinkers as Camus and Arendt had already noted this. But unlike many postmodernists, these two sought to preserve what was worthy in modern humanism--the idea of a common human condition and a commitment to human rights and the dignity of individuals. Isaac shows that both writers advanced the idea of a democratic civil society made up of self-limiting groups. Although they criticized the typical institutions of mass democratic politics, they endorsed alternative forms of local and international organization that defy the principle of state sovereignty. Isaac also shows how Arendt's writings on the Middle East, and Camus's on Algeria, urged the creation of such institutions. The vision of a "rebellious politics" that Arendt and Camus shared is of great relevance to current debates in democratic theory and to the transformations taking place in Europe and the states of the former Soviet Union. (shrink)

I present and explain the Bohmian account of collapse in quantum mechanics.

We present a novel model of individual people, online posts, and media platforms to explain the online spread of epistemically toxic content such as fake news and suggest possible responses. We argue that a combination of technical features, such as the algorithmically curated feed structure, and social features, such as the absence of stable social-epistemic norms of posting and sharing in social media, is largely responsible for the unchecked spread of epistemically toxic content online. Sharing constitutes a distinctive communicative act, (...) governed by a dedicated norm and motivated to a large extent by social identity maintenance. But confusion about this norm and its lack of inherent epistemic checks lead readers to misunderstand posts, attribute excess or insufficient credibility to posts, and allow posters to evade epistemic accountability—all contributing to the spread of epistemically toxic content online. This spread can be effectively addressed if people and platforms add significantly more context to shared posts and platforms nudge people to develop and follow recognized epistemic norms of posting and sharing. (shrink)

For the past fifty years anxiety over naturalism has driven debates in social theory. One side sees social science as another kind of natural science, while the other rejects the possibility of objective and explanatory knowledge. _Interpretation and Social Knowledge_ suggests a different route, offering a way forward for an antinaturalist sociology that overcomes the opposition between interpretation and explanation and uses theory to build concrete, historically specific causal explanations of social phenomena.

When artificial intelligence (AI) is used to make high-stakes decisions, some worry that this will create a morally troubling responsibility gap—that is, a situation in which nobody is morally responsible for the actions and outcomes that result. Since the responsibility gap might be thought to result from individuals lacking knowledge of the future behavior of AI systems, it can be and has been suggested that deploying explainable artificial intelligence (XAI) techniques will help us to avoid it. These techniques provide humans (...) with certain forms of understanding of the systems in question. In this paper, I consider whether existing XAI techniques can indeed close the responsibility gap. I identify a number of significant limits to their ability to do so. Ensuring that responsibility for AI-assisted outcomes is maintained may require using different techniques in different circumstances, and potentially also developing new techniques that can avoid each of the issues identified. (shrink)

Presents Newton's unifying idea of gravitation and explains how he converted physics from a science of explanation into a general mathematical system.

My aim in this paper is to give a philosophical analysis of the relationship between contingently available technology and the knowledge that it makes possible. My concern is with what specific subjects can know in practice, given their particular conditions, especially available technology, rather than what can be known “in principle” by a hypothetical entity like Laplace’s Demon. The argument has two parts. In the first, I’ll construct a novel account of epistemic possibility that incorporates two pragmatic conditions: responsibility and (...) practicability. For example, whether subjects can gain knowledge depends in some circumstances on whether they have the capability of gathering relevant evidence. In turn, the possibility of undertaking such investigative activities depends in part on factors like ethical constraints, economical realities, and available technology. In the second part of the paper, I’ll introduce “technological possibility” to analyze the set of actions made possible by available technology. To help motivate the problem and later test my proposal, I’ll focus on a specific historical case, one of the earliest uses of digital electronic computers in a scientific investigation. I conclude that the epistemic possibility of gaining access to scientific knowledge about certain subjects depends (in some cases) on the technological possibility for making responsible investigations. (shrink)

This major work challenges some widely held positions in epistemology - those of Peirce and Popper on the one hand and those of Quine and Kuhn on the other.

God loves to provide well for His people. But He understands human nature. He knows how attractive material things can be. The more people have, the greater their temptation to use more and more for selfish reasons. So God gives His people outlets for the excess. "Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth" (Luke 12:15). "Charge them that are rich-- that they be rich in good works, (...) ready to distribute,--laying up in store for themselves a good foundation" (1 Timothy 6:17-19). The real enjoyment of riches is the ability to give and share freely with others. That is one way we can lay up treasures in heaven.--Back cover. (shrink)

How we can rethink our lives and reality to remove our filters and realize the wholeness that is inherent in ourselves and in our world.

I propose an account of possible worlds. According to the account, possible worlds are pluralities of sentences in an extremely large language. This account avoids a problem, relating to the total number of possible worlds, that other accounts face. And it has several additional benefits.

The Mathematical Principles of Natural Philosophy.

Reproduces the text of Newton's dissertation on the nature and properties of light.

This book draws on fields as diverse as biochemistry, physiology, pharmacology, psychology, psychiatry, and ethology, to form a fascinating synthesis of information on the nature of fear and of panic and anxiety disorders. Dr. Marks offers both a detailed discussion of the clinical aspects of fear-related syndromes and a broad exploration of the sources and mechanisms of fear and defensive behavior. Dealing first with normal fear, he establishes a firm, scientific basis for understanding it. He then presents a thorough analysis (...) of the development, symptoms and treatment of fear-related syndromes. Phobic and obsessive-compulsive disorders are examined in detail. The book is illustrated with examples of fear and defensive behavior in other living organisms. By drawing provocative analogies between animal and human behavior, it sheds new light on the origins of fears, phobias, and obsessive-compulsive problems, as well as on their treatment by drugs and psychological means. Clinical psychologists, ethologists, and anyone interested in the mechanisms of behavior will be fascinated by this authoritative study. The text is intriguing and informative, and the bibliography of over 2,100 entries makes it an invaluable reference. (shrink)

There has recently been increasing interest in the possibility and ethics of lethal autonomous weapons systems (LAWS), which would combine sophisticated AI with machinery capable of deadly force. One objection to LAWS is that their use will create a troubling responsibility gap, where no human agent can properly be held accountable for the outcomes that they create. While some authors have attempted to show that individual agents can, in fact, be responsible for the behaviour of LAWS in various circumstances, this (...) will not be possible in all cases. This article argues, however, that by assigning responsibilities to group agents operating within the military‐industrial complex, as well as the military‐industrial complex as a whole, we may be able to close the responsibility gap, or at least reduce its costs. Insofar as the potential for responsibility gaps poses an ethical barrier to the development and deployment of LAWS, this argument, if sound, may show their use to be morally permissible in a greater range of cases. (shrink)

This comprehensive discussion of the problem of rational belief develops the subject on the pattern of Bayesian decision theory. The analogy with decision theory introduces philosophical issues not usually encountered in logical studies and suggests some promising new approaches to old problems."We owe Professor Levi a debt of gratitude for producing a book of such excellence. His own approach to inductive inference is not only original and profound, it also clarifies and transforms the work of his predecessors. In short, the (...) book deserves to become a classic....There is a great deal of interest in the book besides these basic matters [forumlating rules of acceptance]. Some of the most interesting chapters are those that examine the implications of such rules. The discussions of probability, generalization, and various forms of inference are brilliant and enlightening. Indeed, the problems and methods elaborated by Professor Levi in his book serve as a new foundation for the study of inductive inference."--Keith Lehrer, Nous"Levi's book is an extremely interesting report on 'tentative and speculative first steps' toward a decision-theoretic approach to inductive inference....Professor Levi is to be congratulated on his ingenious development and application of this approach...."--Richard C. Jeffrey, The Journal of Philosophy. (shrink)

David Chalmers thinks his iPhone exemplifies the extended mind thesis by meeting the criteria ‎that he and Andy Clark established in their well-known 1998 paper. Andy Clark agrees. We take ‎this proposal seriously, evaluating the case of the GPS-enabled smartphone as a potential mind ‎extender. We argue that the “trust and glue” criteria enumerated by Clark and Chalmers are ‎incompatible with both the epistemic responsibilities that accompany everyday activities and the ‎practices of trust that enable users to discharge them. Prospects (...) for revision of the original ‎criteria are dim. We therefore call for a rejection of the trust criterion and a reevaluation of the ‎extended mind thesis.‎. (shrink)

Isaac Levi's new book is concerned with how one can justify changing one's beliefs. The discussion is deeply informed by the belief-doubt model advocated by C. S. Peirce and John Dewey, of which the book provides a substantial analysis. Professor Levi then addresses the conceptual framework of potential changes available to an inquirer. A structural approach to propositional attitudes is proposed, which rejects the conventional view that a propositional attitude involves a relation between an agent and either a linguistic (...) entity or some other intentional object such as a proposition or set of possible worlds. The last two chapters offer an account of change in states of full belief understood as changes in commitments rather than changes in performance; one chapter deals with adding new information to a belief state, the other with giving up information. The book builds upon topics discussed in some of Levi's earlier work. It will be of particular interest to discussion theorists, epistemologists, philosophers of science, computer scientists, and cognitive psychologists. (shrink)