We paraphrase Descartes’ famous dictum in the area of AI ethics where the “I doubt and therefore I am” is suggested as a necessary aspect of morality. Therefore AI, which cannot doubt itself, cannot possess moral agency. Of course, this is not the end of the story. We explore various aspects of the human mind that substantially differ from AI, which includes the sensory grounding of our knowing, the act of understanding, and the significance of being able to doubt ourselves. (...) The foundation of our argument is the discipline of ethics, one of the oldest and largest knowledge projects of human history, yet, we seem only to be beginning to get a grasp of it. After a couple of thousand years of studying the ethics of humans, we (humans) arrived at a point where moral psychology suggests that our moral decisions are intuitive, and all the models from ethics become relevant only when we explain ourselves. This recognition has a major impact on what and how we can do regarding AI ethics. We do not offer a solution, we explore some ideas and leave the problem open, but we hope somewhat better understood than before our study. (shrink)

Dr. Viktor Dörfler combines his background in developing and implementing AI with scholarly research on knowledge and cultivating talent to address misconceptions about AI. The Element explains what AI can and cannot do, carefully delineating facts from beliefs or wishful thinking. Filled with examples, this practical Element is thought-provoking. The purpose is to help CEOs figure out how to make the best use of AI, suggesting how to extract AI’s greatest value through appropriate task allocation between human experts and (...) AI. The author challenges the attribution of characteristics like understanding, thinking, and creativity to AI, supporting his argument with the ideas of the finest AI philosophers. He also discusses in depth one of the most sensitive AI-related topics: ethics. The readers are encouraged to make up their own minds about AI and draw their own conclusions rather than accepting opinions from people with vested interests or an agenda. (shrink)

Discoverers of “market failures” as well as advocates of the general efficiency of a “true, unhampered market” sometimes seem to disregard the fundamental fact that there is no such thing as a “market as such.” What we call a market is always a system of social interaction characterized by a specific institutional framework, that is, by a set of rules defining certain restrictions on the behavior of the market participants, whether these rules are informal, enforced by private sanctions, or formal, (...) enforced by a particular agency, the “protective state,” in J. M. Buchanan's terminology. (shrink)

Purpose. Institutionalism is gaining strength as a dominant point of view on the world. Its philosophical basis is the postulate of the uncertainty of the development, which comes to replace the neoclassical certainty characteristic of industrial society. The postulate of uncertainty is closely connected with the idea of subjectivization and individualization of post-industrial society. All these were very important components of the new paradigm, although they do not exhaust the problem. In the heart of postmodernism is a mass identity as (...) a spiritual substance, while the more recently mass of people to realize themselves as natural and social beings. Person has absolute freedom in the acceptance and rejection of culture and civilization; it is pluralistic in their actions and in their consciousness. It is the subject of history and it should be creative, fluent mastering all the achievements of culture. Methodology. The dialogue system of the Postmodern, which is the basis of human communication with another person, human with society is a model of convergent formation of the world community and world economy. The same model of rationalism and adequate industrial society is a monologue, which is easily builds a bridge to violence, even if it is carried out in the name of the man behind him and the pathos of the exaltation of man as the bearer of unlimited creation possibilities. However, it is very important not just to modify rationalism, and to understand the origins of civilization. Scientific novelty. The postmodern era begins is not easy. Modern defending, using all their reserves: public thirst for justice, the priority of rationality, monologist public agencies and politicians in contrast to the dialogic postmodern imperative modality in the spiritual existence of man instead the freedom. Finally, the world of the story is set a trap – the anthropological paradigm of the globalization ideology formation. In this paradigm, people see materialistic rational measure of space and society building, i.e. the natural and social being, not a spiritual person. All this was evident in the course of transformation in Ukraine. Its main weakness is obvious. This narrows the field of mass participation in the market or by the adopted symbolism, the field of subjectivity. The population is invited to wait and endure, i.e. plays the role of the object of political and economic manipulation. Even more unacceptable monopolization of subjectivity government, for which everything is regarded as a subject of state regulation. Conclusions. For civilization of cardinal feature is the treatment of the person as the subject of history. The need for the development of civilization to increase the degree of subjectivity in an economy where people can express themselves freely and responsibly through a system of private property relations: economic entity is the subject of property. Policy enhancing the role of human rights and the development of the principle of subjectivity means deepening the democratic foundations of the state structure. In the social sphere the subjectivity is expressed in the individualization of the social existence of man and the personification of public relations and it is implemented through the mechanisms of liberal institutions. It seems that the civilizational unity of the economy, democratic state and liberal society has the value of a scientific paradigm. Whatever the great cultural peaks of the postmodern, the main processes of a new society formed at its foot: in the area of formation of public consciousness and public preferences with the mass participation of the individual in the economy, in the field of state-building and the formation of social institutions on the principles of Amateur participation. (shrink)

Purpose. Institutionalism is gaining strength as a dominant point of view on the world. Its philosophical basis is the postulate of the uncertainty of the development, which comes to replace the neoclassical certainty characteristic of industrial society. The postulate of uncertainty is closely connected with the idea of subjectivization and individualization of post-industrial society. All these were very important components of the new paradigm, although they do not exhaust the problem. In the heart of postmodernism is a mass identity as (...) a spiritual substance, while the more recently mass of people to realize themselves as natural and social beings. Person has absolute freedom in the acceptance and rejection of culture and civilization; it is pluralistic in their actions and in their consciousness. It is the subject of history and it should be creative, fluent mastering all the achievements of culture. Methodology. The dialogue system of the Postmodern, which is the basis of human communication with another person, human with society is a model of convergent formation of the world community and world economy. The same model of rationalism and adequate industrial society is a monologue, which is easily builds a bridge to violence, even if it is carried out in the name of the man behind him and the pathos of the exaltation of man as the bearer of unlimited creation possibilities. However, it is very important not just to modify rationalism, and to understand the origins of civilization. Scientific novelty. The postmodern era begins is not easy. Modern defending, using all their reserves: public thirst for justice, the priority of rationality, monologist public agencies and politicians in contrast to the dialogic postmodern imperative modality in the spiritual existence of man instead the freedom. Finally, the world of the story is set a trap – the anthropological paradigm of the globalization ideology formation. In this paradigm, people see materialistic rational measure of space and society building, i.e. the natural and social being, not a spiritual person. All this was evident in the course of transformation in Ukraine. Its main weakness is obvious. This narrows the field of mass participation in the market or by the adopted symbolism, the field of subjectivity. The population is invited to wait and endure, i.e. plays the role of the object of political and economic manipulation. Even more unacceptable monopolization of subjectivity government, for which everything is regarded as a subject of state regulation. Conclusions. For civilization of cardinal feature is the treatment of the person as the subject of history. The need for the development of civilization to increase the degree of subjectivity in an economy where people can express themselves freely and responsibly through a system of private property relations: economic entity is the subject of property. Policy enhancing the role of human rights and the development of the principle of subjectivity means deepening the democratic foundations of the state structure. In the social sphere the subjectivity is expressed in the individualization of the social existence of man and the personification of public relations and it is implemented through the mechanisms of liberal institutions. It seems that the civilizational unity of the economy, democratic state and liberal society has the value of a scientific paradigm. Whatever the great cultural peaks of the postmodern, the main processes of a new society formed at its foot: in the area of formation of public consciousness and public preferences with the mass participation of the individual in the economy, in the field of state-building and the formation of social institutions on the principles of Amateur participation. (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

The purpose. Critical social philosophy of education strives to provide a radical critique of existing models of education in the so-called Western models of democracy, creating progressive alternative models. In this context, the proposed integrative metatheory, which is based on classical and modern sources, concepts, aims for a comprehensive understanding and reconstruction of the phenomenon of education. One of the main tasks in the sphere of education’s democratization today, therefore, is to bring to education the results of restructuring and democratization (...) of the society, to reflect changes in conditions of life and thinking, experience and transformation of subjectivity in the context of the technological revolution and globalization. Methodology. The critical social theory, which developed in the framework of contemporary neo-Marxism, indicates the need for a thorough analysis of society, however, unlike other theoretical concepts and research programs in order to analyze not a fixation and a statement of the existing social givens. On the contrary, critical analysis of society involves the identification of existing antagonistic, alienating factors that distort public communication.The subject of social analysis is the whole sphere of human and non-human nature, which interacts a person depend on it, the whole system of relations between society and nature, society and man, which is covered by the historical practice of conscious – "praxis". The representative of "pure science" isn't the learning, research subject. He is a public a person, which is the totality of all social definitions included in society and its constituent individuals. For such a "total subject" Object of interest is not something external; on the contrary, the latter appears as a product of his own activity. The scientific novelty examines trends in educational institutions and models of globalizing society in the context of our particular relationship of education and society, man and the state, and processes. The research and systematic analysis of neoliberal reforms at the level of society in general and education in particular are conducted. It examines substantive, structural and functional characteristics of the concept of «critical social philosophy of education» in the context of institutional tendencies of social life, as well as forms and possibilities of its methodological application. It consider a model of «critical social philosophy of education», as embodied in the programs of social development and learning, which are primarily designed to teach people how to lead an independent and original research themselves, society and knowledge systems. However, it is proved that the models and programs should not be cut off from any individual and the collective system of moral and social values, theoretical and applied training, nor from further use of the acquired values, norms and skills in everyday life, science, or in production, sphere of all social institutions. Conclusions. Critical philosophical, educational, pedagogical-psychological surprisingly theory, its models and concepts seek to redefine public and private and the public mind. Based on these grounds, in the future, it allows philosophy of education to develop a more inclusive philosophical vision of education, to apply directly to the problems of democratization and changes in social relations in the direction of equality and social justice in the field of education. The point of view of socio-philosophical and philosophical-еducational, pedagogical-psychological, normative understanding and social critics also requires the use of active efforts in the reconstruuction of education and society, the social vision of what education and human life can be and what their specific limitations in existing societies. (shrink)

Journal of Philosophy of Education, EarlyView.

The article deals with the anthropological views of M. Olesnytskyі, a professor at the Kyiv Theological Academy (КТА), whose creative work has not yet been properly studied. It reveals the connection of his anthropological ideas with moral theology and ethical doctrine, which he had taught for a long time in the KTA. Anthropological implications of the moral formation of a human person are also paid attention to, in particular, the dependence of the moral character on anthropological factors. In this context, (...) the writing considers Olesnytskyі’s views on the peculiarities of a person’s body-build. The Kyiv scholar focused on the principles of human corporeality based on natural conditions. In particular, Olesnytskyі stressed that it was the earth’s conditions that formed the bodily nature of man. The article also explores those religious ideas that influenced the anthropological views of the Kyiv scholar, which is quite understandable in view of his Christian outlook. Olenytskyі demonstrates the possibility of effective application of contemporary philosophical studies to the theological and anthropological analysis of man as an individual. In this sense, the conceptual connections of the anthropological views of the Kyiv scholar with the ones of the influential contemporary European philosophers and anthropologists, such as А. Schopenhauer, R. H. Lotze, F. Schleiermacher, E. von Hartmann, and others, become clearly evident. The article emphasizes the significance of the concept of the unconscious for the moral anthropological doctrine of Olesnytskyі; it also argues for the connection of this concept to the leading European doctrines of the unconscious, which were elaborated in philosophy and psychology in the second half of the 19 th century. (shrink)

Sociological theories of space have so far not provided an in-depth analysis of online spaces. The paper addresses this issue by means of Löw’s relational theory of space. As this theory mainly focuses on material spaces, it is necessary to embrace the phenomenological perspective in order to apply it to the virtual realm. More recent phenomenological research has highlighted the ongoing mediatization or virtualization of the life-world. These theories, and presence research more generally, are useful for examining the layers of (...) virtual presence. This paper focuses on two emblematic types of spaces: multiplayer online role-playing games and Skype video chats. The first represents an online version of a Schutzian finite province of meaning, while Skyping is an example of how the paramount reality of everyday life expands into the virtual realm. Albeit differently, actors in both cases constitute hybrid, virtual-material spaces with various forms and degrees of virtual presence. User experiences in these spaces are in line with contemporary sociological diagnoses indicating the vanishing experience of living in space and the general tendency of late modernity to question previous social forms of modernity. (shrink)

We present results from a single case study based on semi-structured interviews with a student (a boy in school year 3) diagnosed with autism spectrum disorder and his school staff after participating in a short and small-scale intervention carried out in a socio-economically disadvantaged Swedish elementary school in 2019. The student participated in a seven week long intervention with a total of 12 philosophical dialogues (ranging from 45 to 60 minutes). Two facilitators, both with years of facilitation experience and teacher (...) degree and at least BA in philosophy, facilitated the majority of the dialogues and mainly followed a ”routine” procedure. The student was interviewed in direct connection to the end of the intervention about his experiences from the dialogues and his perceptions about whether and how the dialogues had influenced him. The student’s two teachers, who had participated in the dialogues as participants, were interviewed as a pair, also in direct connection to the end of the intervention, while the school principal was interviewed two years after the study. These staff interviews concerned the staff’s experiences of the influence of the dialogues on the students within the intervention as well as transfer effects to other contexts in school. The data from the study include detailed elaborations from a student perspective of different effects on the student’s communicative and cognitive development, which are in several respects supported also by staff reports. The results show that the student was able, interested, and willing to participate in philosophical dialogues, and our data point to several positive outcomes for the student in the communicative and cognitive domains. (shrink)

Purpose – The purpose of this study is to improve our understanding of bracketing, one of the most central philosophical and theoretical constructs of phenomenology, as a theory of mind. Furthermore, we wanted to showcase how this theoretical construct can be implemented as a methodological tool. -/- Design/methodology/approach – In this study we have adopted an approach similar to a qualitative metasynthesis, comparing the emergent patterns of two empirical projects, seeking synergies and contradictions and looking for additional insights from new (...) emerging patterns. -/- Findings – On a philosophical level, we have found that bracketing, as a theoretical construct, is not about the achievement of objectivity; quite to the contrary, it embraces subjectivity and puts it centre-stage. On a theoretical level, we have achieved a better understanding of Husserl’s phenomenology, as a theory of mind. On a methodological level, we have achieved a powerful way of supplementing and/or clarifying research findings, by using a theoretical construct as a methodological tool. -/- Originality/value – Our paper contributes to the phenomenology literature at a philosophical, theoretical and methodological level, by offering a better understanding and a novel implementation of one of the central theoretical constructs of phenomenology. (shrink)

In this chapter we offer a reflection on the notion of sample representativeness from an interpretivist-qualitative perspective. Specifically we are looking into the idea of learning about a phenomenon through examining extraordinary individuals characterized by that phenomenon; to describe them we use the term ‘extraordinary’ as a noun, thereby building on Howard Gardner’s notion of ‘extraordinary minds’ (Gardner, 1997). We are looking at the ‘extraordinary’ in their professional socio-historical contexts, as the phenomena we are interested in cannot be divorced from (...) the contexts in which they are embedded. In this particular book chapter we are interested in the phenomenon of creativity, and the two research projects on which we base our argument are also concerned with creativity. However, we do not see any reason why similar considerations could not be made in other areas – but we do not suggest that a simple generalizability is possible. -/- The basis of our reflection are two research projects we have done in the past: In the first one, we conducted ‘insider interviews’ (the second-named author used to be a chef in Michelin-starred restaurants) with 18 extraordinary chefs in order to gain a better understanding of how creativity manifests itself socio-culturally in the culinary domain (Cousins, O’Gorman, & Stierand, 2010; Stierand, 2015; Stierand & Dörfler, 2012b, 2016; Stierand, Dörfler, & MacBryde, 2014; Stierand & Lynch, 2008). In the second one, we interviewed 20 extraordinary scientists, including 17 Nobel Laureates in order to gain a better understanding of cognitive complexity and how cognitive complexity is manifested in the socio-cultural acceptance of creative outcomes in the scientific world (Dörfler & Eden, 2014a, 2014b, 2017). -/- We have presented our research at various conferences, and, perhaps as we were so passionate about it, we have received a great deal of interest from others, mainly PhD students and early career researchers, who were keen to undertake similar research projects. But, although we believe that the methodological journey we have taken can be an excellent path to very interesting and meaningful research, we cannot wholeheartedly recommend it to junior colleagues, knowing the difficulties they will face when trying to justify their findings and methodological choices and the uncertain profits in the form of publication of the results (see an excellent overview of the difficulties and profits in Lebuda, 2014). We made our initial methodological choices, i.e. interviewing extraordinary chefs and scientists, purely intuitively that is, we just knew that the insights we could gain from these people would potentially lead to excellent findings. However, this is not an acceptable justification in the academic world. Therefore, we started to develop a framework for conducting this type of research, but we are not quite there yet. This reflection chapter is a midway point for taking stock of the convincing arguments we have developed over time and of the problems we still need to solve. (shrink)

Nudges have been criticized for working ‘in the dark’, influencing people without their full awareness. To assess whether this property renders nudging an illegitimate policy tool in liberal democracies, we argue that in scrutinizing nudge transparency, we should adequately divide our focus between nudging techniques, the nudgers employing them, and the nudgees subjected to them. We develop an account of what it means for nudgees to be ‘watchful’, a disposition that enables them to resist and circumvent nudges. We argue that (...) such ‘watchfulness’ should be cultivated if we want to implement nudges in legitimate, accountable, and democratic ways. (shrink)

In this article, we distinguish between three approaches to ethics in school, each giving an interpretation of the expression ‘ethics in school’: the descriptive facts about ethics approach, roughly consisting of teaching empirical facts about moral matters to students; the moral fostering approach, consisting of mediating a set of given values to students; and the philosophical ethics (PE) approach, consisting of critically discussing and evaluating moral issues with students. Thereafter, three influential arguments for why there ought to be ethics in (...) school are discussed, and each argument is interpreted given each approach to ethics in school, respectively. Thereby, we evaluate which interpretation of ‘ethics in school’ produces the strongest arguments, and thus, which approach is best supported by these arguments. The conclusion is that there ought to be PE in school. (shrink)

The paper reveals the ideological, cultural, structural and typological, philosophical, doctrinal features of Old Believers in Ukraine.

The geometrical algebra hypothesis was once the received interpretation of Greek mathematics. In recent decades, however, it has become anathema to many. I give a critical review of all arguments against it and offer a consistent rebuttal case against the modern consensus. Consequently, I find that the geometrical algebra interpretation should be reinstated as a viable historical hypothesis.

I present a systematic interpretation of the foundational purpose of constructions in ancient Greek geometry. I argue that Greek geometers were committed to an operationalist foundational program, according to which all of mathematics—including its entire ontology and epistemology—is based entirely on concrete physical constructions. On this reading, key foundational aspects of Greek geometry are analogous to core tenets of 20th-century operationalist/positivist/constructivist/intuitionist philosophy of science and mathematics. Operationalism provides coherent answers to a range of traditional philosophical problems regarding classical mathematics, such (...) as the epistemic warrant and generality of diagrammatic reasoning, superposition, and the relation between constructivism and proof by contradiction. Alleged logical flaws in Euclid can be interpreted as sound operationalist reasoning. Operationalism also provides a compelling philosophical motivation for the otherwise inexplicable Greek obsession with cube duplication, angle trisection, and circle quadrature. Operationalism makes coherent sense of numerous specific choices made in this tradition, and suggests new interpretations of several solutions to these problems. In particular, I argue that: Archytas’s cube duplication was originally a single-motion machine; Diocles’s cissoid was originally traced by a linkage device; Greek conic section theory was thoroughly constructive, based on the conic compass; in a few cases, string-based constructions of conic sections were used instead; pointwise constructions of curves were rejected in foundational contexts by Greek mathematicians, with good reason. Operationalism enables us to view the classical geometrical tradition as a more unified and philosophically aware enterprise than has hitherto been recognised. (shrink)

A particularly strong reason to vaccinate against transmittable diseases, based on considerations of harm, is to contribute to the realization of population-level herd immunity. We argue, however, that herd immunity alone is insufficient for deriving a strong harm-based moral obligation to vaccinate in all circumstances, since the obligation significantly weakens well above and well below the herd immunity threshold. The paper offers two additional harm-based arguments that, together with the herd immunity argument, consolidates our moral obligation. First, we argue that (...) individuals should themselves aim not to expose others to risk of harm, and that this consideration becomes stronger the more non-vaccinated people there are, i.e., the further we are below herd immunity. Second, we elaborate on two pragmatic reasons to vaccinate beyond the realization of herd immunity, pertaining to instability of vaccination rates and population heterogeneity, and argue that vaccinating above the threshold should serve as a precautionary measure for buttressing herd immunity. We also show that considerations of harm have normative primacy in establishing this obligation over considerations of fairness. Although perfectly sound, considerations of fairness are, at worst secondary, or at best complementary to considerations of harm. (shrink)

This book examines leadership strategies that allow administrators to be proactive, visionary, and flexible while increasing collaboration, open communication, and closely integrating theory and practice to ensure successful administration in higher education settings.

Ethics is of vital importance to the Swedish educational system, as in many other educational systems around the world.Yet, it is unclear how ethics should be dealt with in school, and prior research and evaluations have found serious problems regarding ethics in education.The field of moral education lacks clear and widely accepted definitions of key concepts, and these ambiguities negatively impact both research and educational practice. This thesis draws a distinction between three approaches to ethics in school – the descriptive (...) ethics approach, the value transmission approach, and the inquiry ethics approach – and studies in what way (if at all) they are prescribed by the national curriculum for the Swedish compulsory school, how they relate to students’ moral reasoning about technology choices and online behaviour, and what pedagogical merits and disadvantages they have. Hopefully, this both contributes to reducing the ambiguities of the field, and to answering the question of how ethics should be dealt with in education. The descriptive ethics approach asserts that school should teach students empirical facts about ethics, such as what views and opinions people have. The value transmission approach holds that school should mediate some set of predefined values to the students and make sure the students come to accept these values.The inquiry ethics approach is the view that school should teach students to reason and think critically about ethics and to engage in ethical inquiry. The role of ethics in the curriculum has not been studied in light of the above distinction, in prior research,and such an investigation is undertaken here.The results suggest that ethics has a prominent, but complicated, role in the Swedish national curriculum. Although no explicit distinction is drawn or acknowledged in the curriculum, all three approaches are prescribed throughout the curriculum, albeit to different degrees. In the general section of the curriculum, the value transmission and inquiry ethics approaches are more extensively prescribed than the descriptive ethics approach. It was found that most of the syllabi contained explicit references to ethics, while some only contained implicit references to ethics, and two syllabi lacked references to ethics altogether. In the syllabi, the inquiry ethics approach is the most dominant, both in the sense of being present in the most syllabi, and in the sense of being more strongly prescribed in many of the syllabi where several approaches occur.The value transmission approach has the weakest role in the syllabi. In total, the inquiry ethics approach is the approach most strongly prescribed by the curriculum. But prior research has shown that inquiry ethics is very rarely implemented in the classroom. In this thesis, it is found that the inquiry ethics and the value transmission approaches are incompatible, given certain reasonable interpretations, which makes the finding that inquiry ethics is rarely implemented less surprising, since value transmission is practiced in schools. Some possible causes, and some consequences, of this is discussed. The students, in their moral reasoning about technology choices, reasoned in accordance with several classical normative theories – including consequentialism, deontological ethics and virtue ethics – and in doing so, they expressed reasoning that in the discussion is found to be in conflict with the values of the value foundation in the curriculum. These findings complement earlier findings, for example that students in their actions contradict the value foundation, by adding that such conflicts also exist in their reasoning. The existence of these conflicts is found to be problematic for a value transmission approach. Many of the students defended very restrictive views on disclosing personal information online, and prior research as well as the present data has shown that adults typically hold views that are very similar to these, concerning how they think that young people ought to act online. On the other hand, youths’ actual online behaviour, as reported in earlier studies, differs considerably from this. In line with this, the students also seemed to endorse a form of private morals view, according to which moral choices are simply up to one’s own taste, which would yield an escape exit from the restrictive views mentioned above, and permit any behaviour. In the discussion, it is argued that this is the result of an attempt at value transmission from the grown-up community, probably including teachers, which might seem to work, since the students claim to hold certain views, but which likely instead constitutes a false security, since these values are not actually accepted, but only paid lip service to, and the adults are therefore wrong in their belief that the students are protected by a certain set of values (that they think the students are upholding), since the students in fact do not uphold, and therefore do not act based upon, these values. This situation risks making the students more vulnerable than had no value transmission attempt been taken in the first place. Hence, the attempted value transmission runs the risk of counteracting its purpose of helping the students acquire a safe online behaviour. Throughout the moral reasoning mentioned above, extensive variations in the students’ reasoning were found, both interpersonally and intrapersonally, both in the decision method and in the rightness criterion dimensions, as well as in between the dimensions.The existence of such variations is a novel finding, and while possible applications in future research are discussed, it is also noted that this existence constitutes a reason to question the successfulness of both the value transmission and the inquiry ethics endeavours of the educational system. The results and discussions described above highlight the importance of investigating the merits of the different approaches. Several arguments that arise from the material of this thesis are presented, evaluated and discussed. The ability of each approach to fulfil some alleged key aims of ethics education is scrutinised; their abilities to educate for good citizenship, to educate for quality of life of the individual, and to facilitate better educational results in other subjects are all investigated, as well as the ability of each approach to help counteract the influence from online extremist propaganda aimed at young people and to promote safe online behaviour in general. It is concluded that the inquiry ethics approach has the strongest support from the material of this thesis. Some consequences for school practice are discussed, and it is concluded that changing the role of ethics in the curriculum would be beneficial, downplaying the role of value transmission and further increasing, and making more explicit and clear, the role of inquiry ethics. It is also shown that there are strong reasons for the inclusion of a new subject in the Swedish compulsory education with special focus on ethics. 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In the mid-1950s, the Hungarian Ministry of Foreign Affairs made an effort to break free of the isolation brought about by the military defeat and communist takeover after WWII. One of the main priorities of Hungarian foreign policy was the developing world, including Africa. Although the revolution and subsequent reprisals of 1956 temporarily halted the opening up, at the end of the decade Hungary launched a new diplomatic offensive. Ethiopia, which symbolized African independence and power, was among the main targets. (...) In spite of the setbacks and challenges, and thanks to the determination of Hungarian diplomats, Hungarian-Ethiopian relations were normalized in 1959–60. This paper examines this process by analyzing documents from the Hungarian National Archive and explains why establishing diplomatic connections proved valuable to both parties. (shrink)

The article considers the problem of the relations between modernity and secularization. The author argues that the discourse on secularization is the most appropriate strategy for modern self-understanding. The discourse itself is not homogeneous. One approach is a classical theory of secularization, which considers the secularization as a universal world-historical process, which passed the stages “modernization – secularization – rationalization.” Other approach is to interpret modern society as a post-secular society, but with relevance to religious ethos. This approach considers Modernity (...) as a unique social reality with a specific type of rationality and a set of behavioral strategies, which were formed as a result of the transformation of religious social reality, the center of which was a Christian myth. Accordingly, modernization becomes the result of secularization, and not vice versa, as the proponents of the first approach assumed. The thematization in the discourse on the secularization of a new type of society, which J. Habermas called post-secular society, demonstrates a crisis of principles constituting the Modernity’s foundations. Predictions of the epoch of an irreligious society did not come true, and secular reason is now forced to reckon with other types of rationality and take them into account, including in public space. This situation suggests that we are witnessing the birth of a new form of social reality. Thus, the article concludes: discourse on secularization is recognized as the most adequate strategy of the comprehension of Modernity; secularization should be viewed as a consistent detranscendentalization of Christian social reality; the emergence of a post-secular society indicates fundamental transformations in the field of the most general ideas about the nature of cultural mind and cultural identities. (shrink)

In past and modern psychophysics there are several unresolved methodological and philosophical problems of human and animal perception, including the outstanding question of the relational basis of whole psychophysics. Here the main issue is discussed: if, and to what extent, there are viable bridges between the traditional “gestalt” oriented approaches and the modern perceptual-cognitive perspectives in psychophysics. Thereby the key concept of psychological “frame of reference” is presented by pointing to Hermann Ebbinghaus' geometric-optical illusions, on the one hand, and Max (...) Wertheimer's treatment of the traditional transposition phenomenon, on the other hand. A much-needed theoretical reorientation of future research may help to overcome the philosophical narrowness of present-day human and comparative psychophysics. (shrink)

У статті зроблена спроба привернути увагу фахівців до такого напряму економіки й розваг, як гральний бізнес. Описано розвиток i стан цього бізнесу в США, Росiйськiй Федерацiї й Українi. Наголошено на перспективності розвитку грального бізнесу в Україні.

Seyla Benhabib vermag es mithilfe ihres Konzepts der „demokratischen Iteration“ das Prinzip der Volkssouveränität mit den moralischen Ansprüchen von Migrierenden auf Augenhöhe zu vermitteln. Dies gelingt ihr, weil sie „demokratische Iterationen“ als diskursive Aushandlungsprozesse unter Bedingungen der Öffentlichkeit versteht. Der Begriff der Öffentlichkeit bezeichnet, wohl verstanden, nämlich einen konstitutiv offenen Kommunikationsraum, in dem sich die diskursive Klärung des demokratischen „Wir“ immer schon unter prinzipiellem Einbezug „des Anderen“ vollzieht. Bereits John Dewey, Hannah Arendt und Jürgen Habermas haben diese konstitutive Offenheit der (...) Öffentlichkeit herausgestellt und damit die migrationsgesellschaftliche Struktur des Begriffs der Öffentlichkeit theoretisch entfaltet. Angesichts gegenwärtiger Abschottungsversuche westlicher Demokratien gegenüber Migrationsbewegungen stellt sich allerdings die Frage, ob der Begriff der Öffentlichkeit mehr darstellt, als ein normatives Ideal, das realen Tendenzen einer anti-migrantischen Abschließung politischer Kommunikationsräume bloß ohnmächtig gegenübersteht. Dieser Aufsatz argumentiert, dass dem nicht so ist: Dem Begriff der Öffentlichkeit lässt sich auch als einer Idee im Sinne Hegels habhaft werden. Er lässt sich als eine Logik der Öffnung rekonstruieren, die sich aufgrund einer immanenten Nötigung der Praxis selbst aufdrängt und nur durch eine destruktive Spirale aus Widerstand, Repression, Regression und Nihilismus unterdrückt werden kann. Ich werde auf dem Wege einer sozialphilosophischen Integration kommunikationstheoretischer und radikaldemokratischer Erkenntnisse abschließend zeigen, dass migrantische oder postmigrantische „Gegenöffentlichkeiten“ diese immanente Nötigung hervorrufen. Die Nötigung objektiviert sich wiederum daran, dass der fortgesetzte Ausschluss von „Gegenöffentlichkeiten“ zu einer krisenhaften Struktur „systematisch verzerrter Kommunikation“ führt. (shrink)

The paper points to gaps in the conceptualization of bullshit as offered by Harry Frankfurt and Jerry Cohen. I argue that one type of bullshit, obscurantism, the deliberate exercise of making one’s text opaque for the purposes of deceiving the readership in various ways, escapes Frankfurt’s radar in tracking those judgments that are unconcerned with truth, and is not given distinct status in Cohen’s framework, which pays more attention to the product of bullshit than its producers and their techniques. First, (...) I offer on overview of the expanding literature on bullshit, with special attention given to accounts by Frankfurt and Cohen. I claim that Frankfurt’s essentialism and Cohen’s product-oriented account are not successful in exhausting our common understanding of what bullshit entails, neither separately, nor in conjunction. In particular, I claim that obscurantist bullshit pushes the envelope of the current conceptual frameworks. Second, following Boudry’s and Buekens’s work on obscurantism, I discuss the usual mechanisms utilized by obscurantists. Third, I reflect on an objection to my argument based on tweaking the permissibility for producing obscurantism by placing the production of obscurities into different contexts of writing style. I argue that there is an important normative difference between being an obscurantist and someone who merely writes obscurely, and that the distinction should bear weight regardless of constraining our capacities to tell between the two. I finish by discussing whether our understanding of obscurantist bullshit aids us in following a principle of clarity. (shrink)

The article has two main goals. 1. To reveal the psychological mechanism of the assimilation of faith and the concept of its relationship with reason in the philosophy of B. Pascal, as well as the role of faith both in knowledge in general and in knowledge of God. 2. To determine the degree of influence of Augustine's theological and philosophical concepts on the formation of Pascal's views. By comparing the concepts of will, understanding, faith and reason, the author comes to (...) the conclusion that Augustine, like Pascal, does not oppose faith to reason, but includes reason in the "mechanism" of acquiring faith. In this way, the reason in the act of faith becomes a direct partner of consciousness and reason. The logic of faith, according to Pascal and Augustine, differs from the logic of understanding in that understanding is based on the material reality of earthly existence, while faith is based on the supernatural reality of divine inspiration. (shrink)

The exacerbation of ethnic [natsional'nye] conflicts in the USSR is ruinous not only for our country. Polemics on the ethnic question are being waged at all levels and with all means, but what they lack most is a sober analysis of explosive problems. Even persons who in every other respect are distinguished by tolerance and common sense make an unworthy show of themselves on this sensitive question.