The present paper summarizes the development of the national electronic Identity Management System (eIDMS) in Estonia according to a conceptual framework developed in an European comparative research project outlined in the first chapter of this special issue. Its main function is to amend the picture of the European eIDMS landscape by presenting a case with high involvement of the private sector and thereby checking the generalizations from the comparisons of Austria, Belgium, Germany and Spain, presented by Kubicek and Noack in (...) the previous chapter of this special issue. Starting with a short introduction into the historical background of identity documents in Estonia the national population register, the passport as well as the bank ID are described as the main pillars of the Estonian eIDMS, on which the national ID card builds on, which has been introduced in 2002. The technical features of the eID and the ID card are described in Section two as well as the areas of application and the processes for production and distribution. Section three presents the actors constellation, Section four the time line of the development process, starting from 1997. Section five deals with the diffusion and promotion of the ID card and the eID authentication function. After a very low and slow take up during the first 5 years due to a cooperation agreement between major banks, telecom operators and the government usage has increased. But still the authentication by Internet banks, which provides authentication services to third parties, including government, is the biggest competitor for the eID function on the national eID card. Only recently the major banks have announced to slowly fade out the password cards and PIN calculators as alternative modes of bank authentication. (shrink)

Käesoleva artikli eesmärgiks on selgitada, milline on ja peaks olema filosoofia panus sotsiaalse tunnetuse uurimisvaldkonnas. Vastustades kolme populaarset väidet, mille kohaselt filosoofiat ei ole teaduse tegemiseks tarvis, selgitan, kuidas filosoofid panustavad ning peaksid jätkuvalt panustama sotsiaalse tunnetuse uurimisse. Eraldi käsitlen mõtteliste eksperimentide rolli sotsiaalse tunnetuse uurimisel ning väidan, et kuigi klassikalised filosoofilised mõttelised eksperimendid ei sobi sotsiaalse tunnetuse valdkonna teaduslike probleemide lahendamiseks, tuleks rahvapsühholoogia uurimisel ulatuslikumalt rakendada eksperimentaalfilosoofilisi meetodeid. Väidan, et filosoofid analüüsivad sotsiaalse tunnetuse valdkonnas tehtud uurimistööd enamasti normatiivsetel eesmärkidel, (...) kuid tarvis oleks ka sotsiaalse tunnetuse uurimistöö põhjalikumat deskriptiivset analüüsimist. Käsitlen ka fenomenoloogia võimalikku rolli sotsiaalse tunnetuse valdkonnas, selgitades, mille poolest fenomenoloogia panus erineb mittefenomenoloogilise filosoofia panusest ning milline on fenomenoloogia potentsiaal sotsiaalse tunnetuse uurimisel. The aim of the paper is to explain what is and what should be the contribution of philosophy to the social cognition research. I refute three popular claims against the necessity of philosophy in scientific research and bring out several ways of how philosophers contribute and should continue to contribute to social cognition research. I clarify the role of thought experiments in studying social cognition and argue that although classical philosophical thought experiments are unsuitable for solving scientific problems in this area, the methods of experimental philosophy should be more widely used for studying folk psychology. I claim that whereas philosophers tend to analyse the research of social cognition in order to make normative claims, there is likewise a need for more elaborate descriptive analysis. I also analyse the possible role of phenomenology in social cognitive research and explain how does the contribution of phenomenology differ from the contribution of nonphenomenological philosophy and what is the potential of phenomenology in social cognition research. (shrink)