Governments and citizens of nearly every nation have been compelled to respond to COVID-19. Many measures have been adopted, including contact tracing and risk assessment algorithms, whereby citizen whereabouts are monitored to trace contact with other infectious individuals in order to generate a risk status via algorithmic evaluation. Based on 38 in-depth interviews, we investigate how people make sense of Health Code, the Chinese contact tracing and risk assessment algorithmic sociotechnical assemblage. We probe how people accept or resist Health Code (...) by examining their ongoing, dynamic, and relational interactions with it. Participants display a rich variety of attitudes toward privacy and surveillance, ranging from fatalism to the possibility of privacy to trade-offs for surveillance in exchange for public health, which is mediated by the perceived effectiveness of Health Code and changing views on the intentions of institutions who deploy it. We show how perceived competency varies not just on how well the technology works, but on the social and cultural enforcement of various non-technical aspects like quarantine, citizen data inputs, and cell reception. Furthermore, we illustrate how perceptions of Health Code are nested in people’s broader interpretations of disease control at the national and global level, and unexpectedly strengthen the Chinese authority’s legitimacy. None of the Chinese public, Health Code, or people’s perceptions toward Health Code are predetermined, fixed, or categorically consistent, but are co-constitutive and dynamic over time. We conclude with a theorization of a relational perception and methodological reflections to study algorithmic sociotechnical assemblages beyond COVID-19. (shrink)

Artificial general intelligence is a greatly anticipated technology with non-trivial existential risks, defined as machine intelligence with competence as great/greater than humans. To date, social scientists have dedicated little effort to the ethics of AGI or AGI researchers. This paper employs inductive discourse analysis of the academic literature of two intellectual groups writing on the ethics of AGI—applied and/or ‘basic’ scientific disciplines henceforth referred to as technicians (e.g., computer science, electrical engineering, physics), and philosophy-adjacent disciplines henceforth referred to as PADs (...) (e.g., philosophy, theology, anthropology). These groups agree that AGI ethics is fundamentally about mitigating existential risk. They highlight our moral obligation to future generations, demonstrate the ethical importance of better understanding consciousness, and endorse a hybrid of deontological/utilitarian normative ethics. Technicians favor technocratic AGI governance, embrace the project of ‘solving’ moral realism, and are more deontologically inclined than PADs. PADs support a democratic approach to AGI governance, are more skeptical of deontology, consider current AGI predictions as fundamentally imprecise, and are wary of using AGI for moral fact-finding. (shrink)

Early in the COVID-19 pandemic there was widespread concern that healthcare systems would be overwhelmed, and specifically, that there would be insufficient critical care capacity in terms of beds, ventilators or staff to care for patients. In the UK, this was avoided by a threefold approach involving widespread, rapid expansion of critical care capacity, reduction of healthcare demand from non-COVID-19 sources by temporarily pausing much of normal healthcare delivery, and by governmental and societal responses that reduced demand through national lockdown. (...) Despite high-level documents designed to help manage limited critical care capacity, none provided sufficient operational direction to enable use at the bedside in situations requiring triage. We present and describe the development of a structured process for fair allocation of critical care resources in the setting of insufficient capacity. The document combines a wide variety of factors known to impact on outcome from critical illness, integrated with broad-based clinical judgement to enable structured, explicit, transparent decision-making founded on robust ethical principles. It aims to improve communication and allocate resources fairly, while avoiding triage decisions based on a single disease, comorbidity, patient age or degree of frailty. It is designed to support and document decision-making. The document has not been needed to date, nor adopted as hospital policy. However, as the pandemic evolves, the resumption of necessary non-COVID-19 healthcare and economic activity mean capacity issues and the potential need for triage may yet return. The document is presented as a starting point for stakeholder feedback and discussion. (shrink)

This complete life story of David Hume, one of Scotland’s greatest thinkers, follows the Enlightenment from its early roots to its full blossoming in 18th-century Edinburgh. Using original sources, many for the first time, this biography details every aspect of the philosopher’s life—from the lukewarm reception of his now pivotal work, Treatise of Human Nature, to the fame and near excommunication brought about by his famous Essays and History. Also detailed are the stories behind his nickname, “The Great Infidel,” the (...) numerous guests seeking an invitation to dine at his table, and his lengthy intellectual involvement with a married aristocrat. This work is a well-rounded picture of the man, the century in which he lived, his famous ideas, and above all, his humanity. (shrink)

Joan Tronto’s new paradigm of caring democracy bases citizenship on the need to ensure that all people receive and provide care equitably. But how exactly are citizens motivated to take up these caring responsibilities? The writings of Alcoholics Anonymous (AA) co-founder William ‘Bill’ Wilson provide one answer: he pathologizes the alcoholic – dooming him to inevitable relapse and death – to compel AA members to accept shared vulnerability and mutual care as the bedrock of sobriety and AA society. Wilson returns (...) repeatedly to the threat of death to convince AA members to carry out their newfound caring and democratic responsibilities. We use Wilson’s thinking, as well as Michel Foucault’s work on biopower, to forward the concept of biocaring democracy, in which the acceptance of shared pathology compels people to care for each other but also limits their democratic responsibilities. More broadly, our analysis suggests how hinging democracy to shared vulnerability may constrain the radical possibilities that Tronto envisions. (shrink)

Anarchism has not been well served by the academy, but if the books under review are any indication, perhaps things are changing. Alan Ritter's Anarchism: A Theoretical Analysis and Michael Taylor's Community, Anarchy and Liberty both make original contributions to anarchist theory, while David Miller's Anarchism constitutes a thorough and competent introduction to the subject. Ostensibly providing an analysis of classical anarchist theory as developed by Godwin, Proudhon, Bakunin and Kropotkin, Ritter has in fact achieved a modest conceptual breakthrough. Anarchism (...) has been traditionally conceived as the most uncompromising libertarian ideology, completely opposed to all limitations and constraints on human freedom. (shrink)

The history of the Euclidean Steiner tree problem, which is the problem of constructing a shortest possible network interconnecting a set of given points in the Euclidean plane, goes back to Gergonne in the early nineteenth century. We present a detailed account of the mathematical contributions of some of the earliest papers on the Euclidean Steiner tree problem. Furthermore, we link these initial contributions with results from the recent literature on the problem.

Kushner and Thomasma have assembled a distinguished group of contributors who are almost all practising clinicians with an interest in medical ethics. The book is well laid out and is divided into two main parts: part one “On caring for patients” and part two “On becoming a `team player’: searching for esprit de corps and conflicts of socialization”. This is a convenient way to think about medical ethics. Part one covers the ethical dilemmas of doctors caring for patients and the (...) many practical problems that arise; this area of medical ethics is what most doctors would consider to be “true” medical ethics. Many doctors would not consider part two to be medical ethics at …. (shrink)