_Purpose._ This research defines the conceptual foundations of anthropotechnics as a science that studies modern processes of interaction between humans and technologies in the socio-humanitarian dimension. _Theoretical basis._ The authors use the method of anthropological analysis, which allows generalizing the approaches of anthropotechnics in the socio-cultural context in the "human-technology" system. _Originality._ Based on the results of the research, the understanding of the essence of anthropotechnics as a science that studies human interaction with technologies and technical systems has been clarified. (...) The idea of implementing anthropotechnical approaches to the management of the educational process gained further development, in particular in the context of practical training of applicants for education, distance learning, and dual education forms. The concept of professional activity and professional self-realization of the individual is taken into account, and promising directions in the development of anthropotechnics in the context of the application of artificial intelligence are determined. _Conclusions._ Considering anthropotechnics in a philosophical and sociocultural dimension is an important approach to understanding the interaction of technologies, people, and society as a whole, where technologies affect human perception of the world and interaction with it. The range of approaches chosen by the authors, the disclosure of their principles and categories allows for considering the object of this research – anthropotechnics as a modern science – in a multifaceted and holistic way, to interpret the results of the research based on the use of the basic categories of approaches: a person, equipment, technology, activity, development, personality, system. (shrink)

Herein I engage with the very difficult question of whether the duty to aid (sometimes called a duty of assistance or a duty of beneficence) extends so far as to justify harming persons, perhaps even lethally, in order to protect wild animals. I argue that this question is not nearly as settled as our intuitions may suggest and that Shelly Kagan’s arguments on Defending Animals, contained in his book How to Count Animals, More or Less, provide a rich substrate in (...) which to cultivate ideas on this subject (2019, pp. 248–279). My intuition is that killing a person, even one ‘guilty’ of trying to kill an animal for sport or leisure, is far beyond what a duty to aid can command, though admittedly I find my own intuition somewhat morally dumbfounding. I argue further that Tom Regan’s ‘worse-off principle’ may ease the ever-uncomfortable sense of moral dumbfounding by providing a surer foundation for the intuitive sense that we cannot ethically go so far as to threaten a person with lethal force in defense of nonhuman animals. (shrink)

The two-part thesis of this work is that Native mascots are morally wrong but that they do not warrant proscription. They are wrong because they propagate false or misleading beliefs about others and contribute to disrespectful misrelationships. This moral wrong lacks the weight to warrant proscription because of the countervailing weight of free-expression and the fact that Native mascots are mere offensive nuisances rather than profound offenses. Because Native mascots are morally wrong they ought to be challenged and resisted, but (...) without recourse to legislature. (shrink)

This is a critique of Timothy Hsiao’s ‘A Moral Defense of Trophy Hunting.’ I argue that Hsiao’s arguments on pain, consciousness, behavior, cruelty, and necessity all fail. More importantly, I argue against his broader conclusion that non-human animals ‘do not have any inherent moral significance.’ My conclusion is that Hsiao’s moral defense of trophy hunting fails.

The role of animals in the realm of sport is the focus of this special issue which delves into the nuanced intersections of sport, animals, and ethics. For millennia, humans have forged multifacete...

We point out that, when the dimension of the Hilbert space is greater than two, Bell’s operators entering the Bell-CHSH inequality do exhibit inequivalent unitary matrix representations. Although the Bell-CHSH inequality turns out to be violated, the size of the violation is different for different representations, the maximum violation being given by Tsirelson’s bound. The feature relies on a pairing mechanism between the modes of the Hilbert space of the system.

India is a major producer and exporter of hand-knotted carpets to the world since the beginning of the British rule over India. Majority of the hand-knotted carpets exported from India are produced in the Bhadohi-Mirzapur region, popularly called as the carpet belt of India. Given deplorable working conditions and very high prevalence of child labour in the cluster, in the mid-1990, four social labels were implemented to improve the labour standards, in addition to slew of labour laws implemented by the (...) state of India. The objective of this study is to explore the prevailing labour standards and effectiveness of social labels in improving labour standards in the hand-knotted carpet manufacturing cluster. This study found that even after the implementation of social labels and slew of labour laws, there had been barely any improvement in the working conditions of carpet workers. The workers continued to be adversely incorporated in the carpet commodity chain. However, realising that there is very little scope of social upgrading in this occupation, many carpet workers have shifted to other occupations. But this study found very few child workers in carpet manufactories in the cluster. (shrink)