Partindo do viés determinista da tecnologia veremos que esta tem poder suficiente para estabelecer formas-de-vida específicas, configurar a atividade humana, estruturar os comportamentos individuais e coletivos para produzir resultados desejados – entre estes está a construção condicionada e controlada de sujeitos sob encomenda. A ideia de uma razão tecnológica que constrói subjetividades pré-determinadas liga-se à noção foucaultiana de governamentalidade: um poder que se exerce sobre um conjunto de indivíduos através da estruturação dos possíveis campos de ação. Exercer o poder sobre (...) os outros implica em governar ações, administrar eventualidades, gerenciar possíveis riscos e perigos. Nesse sentido, buscamos analisar o papel desempenhado por uma crescente racionalidade de governo efetuada e gerida pelos algoritmos. Com o advento da internet foi possível coletar e armazenar dados sobre os mais diversos aspectos da vida dos indivíduos. Tal situação possibilitou a instalação de um tipo completamente novo de governo que age através da otimização algorítmica dos comportamentos, das relações sociais e da própria vida. (shrink)

_Purpose._ The article aimed at identifying the effects of modern digital technologies on the formation of human morality. _Theoretical basis._ The research base is the practical communicative philosophy. _Originality._ It lies in the fact that the article considered a moral interaction between a person and artificial intelligence. _Conclusions._ Nowadays modern digital technologies have acquired a new importance. Previously, they were only passive assistants. But now they are able to actively influence human nature not only from the outside, yet also from (...) the inside. Now they influence not only the form of thoughts but also their character. It is artificial intelligence that is the cause of the phenomenon of the "information bubble" ("echo chamber"). They are formed by mathematical algorithms for each individual user of the Internet. It is because of these algorithms, which are the basis of artificial intelligence, that we can conclude: they are guided only by strategic rationality. Therefore, they relate to the Internet user only as an object. That is why such a situation can also be a manifestation of the expansion of strategic rationality into the lifeworld, which gives rise to social pathologies. New digital technologies (first of all, social networks) are becoming an integral part of a person’s everyday life, and therefore the background of his/her life world. Virtual life becomes an important part of real life. However, virtual life is formed by the influence of the information stream, which constantly sets new "trends", including "trends" on morality. That is why a person begins to perceive only those events that are contained in this stream. Moreover, s\he can express his\her empathy only when s/he him/herself is able to join this stream and express it in virtual life. (shrink)

The Fourth Industrial Revolution is a phrase that is frequently heard in the media. This study explores the major changes that this revolution has installed for us. The Fourth Industrial Revolution is an umbrella term for many aspects, and the study takes note of the concepts like the Internet of Things, artificial intelligence, artificial general intelligence, artificial superintelligence, transhumanism and Homo digitalis. The spin-off effect of this revolution may cause possible disruptive effects on Homo sapiens by creating (...) greater numbers of Homo disruptus. The term Homo disruptus is not a frequently used term, although it can be used in conjunction with the disruption that will be part of our future. Disruption may occur because of emerging technology, robotics, unemployment, digital dictatorships and exploitation, the side effects of Homo digitalis and transhumanism. The church will be part and parcel of this world, although the church does not have to be a victim and can play a significant role in anchoring Homo disruptus with the timeless message of the gospel and finding innovative ways to deal with their disruptive world. (shrink)

The article presents the problem of formation and determination of the individuality of the subject included in the world of digital culture. The study focuses on educational practices as one of the key factors influencing human subjectivity. The methodological basis of this research is a critical analysis and a multidisciplinary approach. This made it possible to consider a person, his characteristics and the problems of his personality in the postmodern era, as well as to determine the features of the current (...) educational paradigm by comparing modern and postmodern educational models. The active development of mass media and Internet communications in the second half of the XX century is considered one of the factors that contributed to the significant ontological, axiological and anthropological transformations of modern culture, and also became one of the key factors in the formation of digital culture. The category of homo digitalis is explained as a unique phenomenon of the XXI century, its analysis is presented from different positions, including the definition of negative trends: decline of reflection, banalization of the New, primitive subjectivism, laziness, inability and unwillingness of analytical and critical mental activity, psychological problems, deviant manifestations, pedagogical vicissitudes and conflicts based on confrontations between generations, etc. Rejecting logocentrism and a rigid evaluative position, the study made an attempt to overcome skepticism regarding the expansion of digitalization into the educational process in the context of the modern problem of the massive introduction of distance education caused by the pandemic. It is proposed not to stigmatize the problems of individuality, which are characteristic of modern culture, as completely controlled by manipulative technologies, especially in relation to educational practices. (shrink)

_Purpose._ To substantiate the definition of technics as the attributive characteristics of a human being and the necessity of its orientation towards human flourishing in the context of new anthropological models of the 21st century. _Theoretical basis._ Correlation between technics, technology and the human essence is examined. The role of technics is traced at different historical stages of human development. Negative and positive effects of digital technology development upon a contemporary human being is analysed in the light of new anthropological (...) models: homo technologicus, homo digitalis and homo eudaimonicus. The content of a new worldview-value paradigm of defining goals of technology is outlined. _Originality._ Transformation of the role of technics correlates with value and worldview shifts in person’s understanding of his/her purpose in both natural and social worlds. Nowadays, philosophical analysis of anthropological dimension of technics and technology opens a horizon for seeking effective solutions in the face of the contemporary challenges and anti-utopian threats by means of focusing on the fact that, indeed, technological development is subordinate to the humanist goal that is flourishing, wellbeing and comprehensive development of a human being. _Conclusions._ The essence of technology reveals not through its functional but anthropogenic definitions in a sense of a source of institutionalization and in a sense of a source of realization of a human way of self-identification and self-objectification of human subjectivity. Technics/technology is the attributive characteristics of human essence and being: a human being is as much human as much he/she is a creator of technics. The purpose of technics is not to master the nature and to transform the world; technics is, above all, a tool of human self-improvement and self-creation through broadening the horizon of human capacities. The analysis of new modern anthropological models shows that it is the orientation of technology/technology towards human flourishing that is, on the one hand, a response to the existential demands of modern man, and on the other hand, a way of preventing future threats related to technological development. (shrink)

Актуальність обраної теми статті зумовлена глобалізаційними процесами у різних сферах суспільного буття, їх конвергенцією, появою та розповсюдженням Інтернету у світі, який сприяв якісно новому етапу розвитку світу – загальної цифровізації економіки, політики, державного і муніципального управління, фінансової сфери, освіти, культури, медицини та інших сфер життєдіяльності суспільства. «Цифрова трансформація» набула ознак четвертої промислової революції. Технічні інновації визначають темпи розвитку сучасного соціуму. Цивілізаційні зміни у сфері цифровізації такі революційні, глибинні, що світ не уявляється нам без Інтернету речей, роботизації, штучного інтелекту, створення великих (...) даних, безпаперових технологій, 3D-друку, хмарного та туманного обчислення, безпілотних, мобільних, біометричних технологій тощо. Сучасні цивілізаційно-технологічні зміни формують певні особливості філогенетичного розвитку людини: по-перше, розвиток техніки спричиняє зміни у свідомості людини, «формується» «цифрова людина» – Homo digitalis, з іншим мисленням, світоглядом, доступом до знань у режимі реального часу, яка завдяки штучному інтелекту і робототехніки реалізує та вирішує значно складніші економічні, управлінські, освітні, естетичні, елітарні, творчі проєкти та задачі, змінюючи аксіологічні основи буття. По-друге, у цифровому бутті людина не лише отримує нові можливості для творчості, а й стикається із загрозами власного існування, зумовленими результатами її техніко-раціоналістичної діяльності, яка ігнорує буттєві основи людського роду та пропонує конструкції особливого світу людини – штучної віртуальної реальності, втрачається міжособистісне пізнання. У цифровому просторі людина є учасником усього того, що відбувається у технооб’єднаному та взаємопов'язаному світі, створеному глобалізаційними процесами. Аналіз наукової літератури дає підстави стверджувати, що різні найактуальніші аспекти глобалізації, її трансформації та ролі людини в ній відобразилися у наукових статтях та монографіях українських учених – В. Ляха, В. Воронкової, В. Лук'янець, О. Кравченко, Л. Озадовської, Р. Сам-чука, В. Пазенюка, К. Райди та ін., а також творів західних науковців, серед яких К. Шваб, К. Скіннер, Е. Гідденс, Д. Гелд, У. Мак-Грю, Д. Голдблатт, Д. Перратон, К. Робінсон, С. Грінгард, А. Прасад, М. Форд, К. Келлі, М. Фезерстоун, С. Леш, Р. Робертсон, Д. Стігліц, Ю. Н. Харарі та ін. (shrink)

Purpose. The knowledge influence analysis on the formation process of new anthropological images of man in the contexts of scientific achievements and innovative technologies is the basis of this study. It involves the solution of the following tasks: 1) explication of the ontological content of knowledge in the anthropo-cultural senses of the epoch; 2) analysis of the knowledge influence on the process of forming a new type of man; 3) characteristics of the modern anthropological situation in the context of digital (...) culture; 4) substantiation of interrelation of phatic communication with post-truth society in the dimensions of anthropo-social transformations of the present. Theoretical basis. Ontological content of knowledge determines the anthropo-cultural context of the epoch by forming a system of intellectual, value, social meanings of human life. The assertion of new anthropological types of man is caused by the changes in social and cultural space in the context of the growing influence of achievements in scientific knowledge and technology. Digital revolution as the process of expanding the possibilities of informational-digital reality, the substitution of knowledge for information gives rise to Homo digitalis – the digital man. He focuses on phatic communication, which in its intellectual meaninglessness is commensurate with the anthropological dimensions of post-truth society. Originality. It is substantiated that Homo digitalis is the result of a complex set of heterogeneous effects of scientific knowledge, which in modern post-truth conditions appears as different communicative practices. A condition for the formation of a new anthropological type of man in the perspective of scientific and technological progress is the affirmation of ethical wisdom. Conclusions. Knowledge in the process of evolution of socio-cultural life acquires constitutive significance for the process of formation of anthropological situations that manifest themselves in new images of man. Today, he is commensurate with the demands of digital culture, in which human life practices are increasingly becoming information and digital clusters embedded in the reality of a post-truth society. The means of overcoming the passivity of digital man is the formation of a new anthropological type based on a rethinking of the value system. (shrink)

This paper discusses the irruption of the digital faithful generation of Z in the Indonesian Catholic church and its disruption to citizenship catechesis. The discussion of citizenship catechesis will fall short if we still fixate on the classic definitions of catechesis, the method of catechesis, and the profile of catechists in the apostolic exhortation Cateceshi Tradendae (1979). The predigital world conditions ideas about them. An in-depth discourse on citizenship catechesis needs to depart from the digital faithful generation of Z irrupting (...) in the Indonesian Catholic Church. 'Irruption', according to the liberation theologian Gustavo Gutiérrez, refers to the presence of people who previously lived at the underside of history. Previously being absented, they transform into the subject of history. Irruption is also an ecclesial process. The generation of Z has emerged in the history of the Indonesian Catholic church as homo religiosus digitalis. They bring the disruptive spirit of the digital era to the body of the Catholic church. As digital integrators, they are open to incorporating faith in their lives. Based on their autobiography, homo religiosus digitalis Z lives a connective pedagogy with distinctive characteristics from predigital believers. Their irruption shakes the identity of the catechist and their vocation to "teach the lesson of the faith" to today's disciples of Christ. The irruption of Z's digital faithful generation encourages the further exploration of new methods for citizenship catechesis in the contemporary Indonesian context. (shrink)

Abstrak: Perkembangan yang sangat cepat dalam teknologi komunikasi digital telah mengubah pola-pola adaptasi manusia terhadap lingkungannya. Sudah saatnya filsafat merenungkan ciri manusia di era digital ini bukan sebagai homo sapiens, melainkan sebagai homo digitalis. Homo digitalis, berbeda dari sosok manusia pra-digital, mengalami perubahan tidak hanya dalam cara berkomunikasi, melainkan juga dalam cara merespons dunia dan menangkap kebenaran. Penulis memberi paparan fenomenologis yang kritis tentang kerumitan baru yang timbul akibat digitalisasi masyarakat. Dia berpendirian bahwa dampak revolusi (...) digital bersifat ambivalen, yakni: membuka kebebasan-kebebasan baru dalam komunikasi, tetapi sekaligus juga melepas kebebasan alamiah manusia dalam bentuk brutalitas dalam dunia digital. Sebuah rekomendasi dan kesimpulan diberikan di bagian akhir tulisan ini. Kata-kata kunci: Homo digitalis, kebenaran, digital state of nature, revolusi digital. Abstract: The fast development of digital communication technology has changed the pattern of human adaptation to their environment. Such shift has prompted philosophy to contemplate on the nature of humans in the time of digital era not as homo sapiens but as homo digitalis. Homo digitalis, being different from the figure of humans in the pre- digital world, has seen changes not only in the way of communication but also in the way of responding to the world and capturing the truth. The writer will discuss the new complexity arising from the digital society through the lens of critical phenomenology. He asserts that the impact of digital revolution is ambivalent in nature, i.e.: giving access to freedom in communication on one hand, but unleashing human natural freedom that has driven brutalities in the digital world on the other hand. A recommendation is offered and conclusion drawn at the end of this paper. Keywords: Homo digitalis, digital communication, truth, new freedom, digital revolution. (shrink)

Macht man sich die anthropologischen Transformationen zu Beginn des 21. Jahrhunderts bewusst, dann sind es gewiss nicht zuletzt die Neuformulierungen des Menschen im Zuge des Digitalen. Mehr noch: Das Digitale wird in den folgenden Überlegungen nicht nur ein neuer Appendix des Menschlichen sein, sondern als Einwohner der sog. ‚Digitalgesellschaft‘ erscheint der Mensch selbst als ‚homo digitalis‘. Aus einer kulturwissenschaftlich getränkten pädagogischen Perspektive stelle ich mir die Frage nach den Ver-Änderungen bzw. Um-Formungen menschlicher Beziehungen im Zuge des rasant fortschreitenden (...) digitalen Wandels. Dabei werde ich weder einer nur kulturpessimistischen noch einer nur technikoptimistischen Sichtweise das Wort reden. Beide scheinen zwar mögliche und plausible Wahrnehmungsmuster im Kontext des Anthropologischen zu sein, beide bergen jedoch die Gefahren der Absolutsetzung und der Vereinseitigung. Stattdessen soll der Versuch eine deskriptive Skizzierung darstellen, an deren Ende sich möglicherweise unerwartete anthropologische Betrachtungen des Emotionalen ergeben werden. (shrink)

The paper deals with the difference between who and what we are in order to take an ethical perspective on algorithms and their regulation. The present casting of ourselves as homo digitalis implies the possibility of projecting who we are as social beings sharing a world, into the digital medium, thereby engendering what can be called digital whoness, or a digital reification of ourselves. A main ethical challenge for the evolving digital age consists in unveiling this ethical difference, (...) particularly when dealing with algorithms and their regulation in the context of human relationships. The paper addresses by way of example some issues raised by autonomous cars. (shrink)

In questo testo si affronta, a livello ontologico, la questione della tecnica in relazione allo sviluppo del digitale. Parlare di “tecnontologia digitale” implica che il digitale porta alla luce l’homo technicus in maniera peculiare rispetto alla dimensione analogica. Non avviene un processo di smaterializzazione, bensì di ridefinizione della materia e di pervasività della dimensione digitale nei confronti della nostra corporeità e della nostra esistenza quotidiana. Viene proposta una lettura della relazione con la tecnologia digitale basata sulla fenomenologia della carne, (...) traendo spunto dalle riflessioni di Merleu-Ponty ne Il visibile e l’invisibile. Si mostra che la carne, tessuto comune della corporeità del mondo, rende possibile concepire la relazione tra tutti gli enti secondo un’ontologia piatta. Questo consente di vedere il rapporto con il digitale come compartecipazione e di riconfigurare il problema della responsabilità legato ai dispositivi, ai robot e alle piattaforme digitali. -/- In this paper the issue of technology in relation to its digital developments is addressed from an ontological point of view. The idea of “digital technontology” implies that the digital brings out the homo technicus in a unique way that differs from what happens in the analog dimension. What occurs is not a process of dematerialization, but a redefinition of the matter and a clear pervasiveness of the digital dimension in our corporeity and daily existence. This paper offers an interpretation of the relation between humans and digital technology based on the phenomenology of the flesh, taking inspiration from what Merleau-Ponty writes in The Visible and the Invisible. The idea of flesh, which is the common body of the world, allows us to conceive the relation among all beings according to a flat ontology. In this way, the relation between us and the digital can be seen as a form of involvement and the problem of responsibility concerning devices, robots, and digital platforms can be reconfigured accordingly. (shrink)

The work of Giorgio Agamben, one of Italy's most important and original philosophers, has been based on an uncommon erudition in classical traditions of philosophy and rhetoric, the grammarians of late antiquity, Christian theology, and modern philosophy. Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it. In Homo Sacer, Agamben aims to connect the problem (...) of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault's fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle's notion of man as a political animal, and throughout the history of Western thinking about sovereignty, a notion of sovereignty as power over "life" is implicit. The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt's idea of the sovereign's status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective "naked life" of all individuals. (shrink)

In this chapter, we argue that the web is a poietically- enabling environment, which both enhances and requires the development of a “constructionist ethics”. We begin by explaining the appropriate concept of “constructionist ethics”, and analysing virtue ethics as the primary example. We then show why CyberEthics (or Computer Ethics, as it is also called) cannot be based on virtue ethics, yet needs to retain a constructionist approach. After providing evidence for significant poietic uses of the web, we argue that (...) ethical constructionism is not only facilitated by the web, but is also what the web requires as an ethics of the digital environment. In conclusion, we relate the present discussion to standard positions in CyberEthics and to a broader project for Information Ethics. (shrink)

У статті представлено концептуалізацію дихотомії категорій «дух/розум-тіло», в основі якої необхідність формування креативного класу, який несе в собі зміни для держави і сприяє розвитку і самоствердженню особистості. Дихотомія категорій «дух/розум-тіло» пов’язана з формуванням креативної особистості в умовах нових технологій, які сприяють формуванню креативного світогляду, в основі якого інформаційна творчість та інновації. Постановка завдання. Зроблено акцент на те, що філософія економіки направлена на формування креативного класу, який повинен розвивати іманентні сили, які розширяють горизонти дихотомії «дух/розум-тіло», раніше обмежені як людиною, так і (...) суспільством. Аналіз останніх досліджень і публікацій. Філософія економіки використовує різноманітні економічні моделі науково-технічного прогресу Є. Бріньолфссона, Е. Макафі, Ю. Трінкса, М. Фюрст, Р. Флориди та інших, в основі яких вирішення проблем людини. Виділення недосліджених частин загальної проблеми – концептуалізація дихотомії «дух/розум-тіло» та вплив її складових на формування «homo creativus» у філософії економіки та їх значення для сучасності. В основі дослідження - концептуалізація базових понять дух, тіло, розум, креативність та їх вплив на формування креативного класу. Методологія – застосування методів економічної антропології та синергетики для вирішення складних проблем дихотомії «дух/розум-тіло» та їх вплив на формування «homo creativus» у філософії економіки. Виклад основного матеріалу. Розглянуто предмет вивчення філософії економіки, в основі якої глибинна внутрішня сутність дихотомії «дух/розум-тіло» і представлено її основні характеристики. Розкрито сутність економічної антропології та синергетики, які допомагають проникнути в глибину феномена дихотомії «дух/розум-тіло». Досліджено умови формування Homo creativus як визначального чинника нового типу особистості з відповідною поведінкою, здібностями, ціннісними орієнтаціями. Висновки. Виявлено умови, які відкривають нові можливості для творчості, креативності, інтелекту, що сприяють формуванню сталого буття завдяки сучасним технологіям, представленим «другою епохою машин». (shrink)

The current stage of the development of amateur stayer running practices can be characterized as personality-building, since the main goals of runners (especially marathon runners and super marathon runners) are not so much related to strengthening health, as to the sphere of personal improvement and self-knowledge: the development of will, character, testing yourself in an extreme situation, testing previously inaccessible emotions and states of consciousness. The object of the study is ego texts (books for a wide audience, including the online (...) "samizdat") of modern Russian running enthusiasts. The method of studying these texts is the biographical method, which makes it possible to determine the multidimensional influence of running activity on fundamental changes in personality development and the formation of her life path. The analyzed biographies inherit both the confessional tradition of Augustine (the contrast of the aimless and vicious "pre-race" life, as well as the traumatic experience of running neophyte and significant achievements in many areas of personal development after the adoption of the values expressed through running Coubertin's "religio athleticae"), and the adventurous and heroic biographical tradition noted by M. M. Bakhtin, inherent in the Renaissance, as well as romanticism and Nietzscheanism with their focus on the formation (in our case, through a stayer run) of a new (or "super-") person. The qualitative result of running activity is the achievement by the subject of a new stage of development – a person running (homo currens), which is characterized by activity, mobility, heroism, asceticism, striving for maximum self-realization, achieving harmony of body and spirit. Homo currens opposes both virtual pastime and the fetishization of comfort culture, suggesting, referring to the concept of Viktor Frankl, filling life with new meanings and values through overcoming the inevitable suffering for a stayer run. Amateur running is considered by writers as a publicly available and effective means of gaining physical, mental and social well-being, which expresses its humanistic essence and gives philosophical and anthropological significance to the works under study. (shrink)

Since the beginning of business research and teaching, the basic assumptions of the discipline have been intensely debated. One of these basic assumptions concerns the behavioral aspects of human beings, which are traditionally represented in the construct of homo economicus. These assumptions have been increasingly challenged in light of findings from social, ethnological, psychological, and ethical research. Some publications from an integrative perspective have suggested that homo economicus embodies to a high degree dark character traits, particularly related to (...) the construct of psychopathy, representing individuals who are extremely self-centered and ruthless, without feelings of remorse or compassion. While a growing body of research notes such a similarity on a more or less anecdotal basis, this article aims to explore this connection from a more rigorous perspective, bridging insights from psychological, economic, and business research to better understand the potentially dark traits of homo economicus. The analysis shows that homo economicus is not simply some kind of psychopath, but specifically a so-called subclinical or Factor 1 psychopath, who is also referred to as a “corporate psychopath” in business research. With such an analysis, the paper adds an additional perspective and a deeper psychological level of understanding as to why homo economicus is often controversially debated. Based on these insights, several implications for academic research and teaching are discussed and reflected upon in light of an ethics of virtue and care. (shrink)

Published posthumously in 1908, Ecce Homo was written in 1888 and completed just a few weeks before Nietzsche’s complete mental collapse. Its outrageously egotistical review of the philosopher’s life and works—featuring chapters called Why I Am So Wise and Why I Write Such Good Books—are redeemed from mere arrogance by masterful language and ever-relevant ideas. In addition to settling scores with his many personal and philosophical enemies, Nietzsche emphasizes the importance of questioning traditional morality, establishing autonomy, and making a (...) commitment to creativity. Essential reading for students of philosophy, this unique memoir is crucial to an understanding of Nietzsche’s other works. (shrink)

In Homos, he studies the historical, political, and philosophical grounds for the current distrust, within the gay community, of self-identifying moves, for the ...

Ecce Homo is an autobiography like no other. Nietzsche passes under review all his previous books and reaches a final reckoning with his many enemies. Ecce Homo is the summation of an extraordinary philosophical career.

Even if formally precise, the economic concept of rationality has different empirical implications depending on how it is used in theory building. If it is used as a tool of microfoundation in multi-level analysis it can be applied universally, but does not imply a specific model of human behavior. As a means of constructing microtheories proper it is, on the other hand, translated into a definite model of man but can be applied only to specific situations. This model, known as (...) homo oeconomicus or economic man, should not be taken as an assertion about human nature but rather as a shorthand description of the behavior enforced and stabilized by social situations of a certain type. (shrink)

Heuristics are efficient cognitive processes that ignore information. In contrast to the widely held view that less processing reduces accuracy, the study of heuristics shows that less information, computation, and time can in fact improve accuracy. We review the major progress made so far: the discovery of less-is-more effects; the study of the ecological rationality of heuristics, which examines in which environments a given strategy succeeds or fails, and why; an advancement from vague labels to computational models of heuristics; the (...) development of a systematic theory of heuristics that identifies their building blocks and the evolved capacities they exploit, and views the cognitive system as relying on an “adaptive toolbox;” and the development of an empirical methodology that accounts for individual differences, conducts competitive tests, and has provided evidence for people’s adaptive use of heuristics. Homo heuristicus has a biased mind and ignores part of the available information, yet a biased mind can handle uncertainty more efficiently and robustly than an unbiased mind relying on more resource-intensive and general-purpose processing strategies. (shrink)

El debate actual en torno al transhumanismo hace pertinente tener en cuenta el pensamiento de Foucault. Tras la crítica al humanismo moderno, el último Foucault da pie para pensar un «humanismo otro» al servicio de esa «vida otra» que por razón de dignidad y anhelos de autorrealización la filosofía propone como tarea suya irrenunciable. El coraje o audacia para la verdad, pieza clave en su concepción de una «filosofía militante», permite a su vez replantear la tarea de la crítica en (...) la opinión pública de una cultura digital, teniendo en cuenta posibilidades y riesgos de la civilización tecnológica en la época del «big data» y la inteligencia artificial. (shrink)

The phenomenon of war occupies one of the leading places in socio-philosophical and cultural studies. War also has an ambiguous position in human life. On the historical map we see the ongoing waves of armed conflicts, which inevitably lead to fatal consequences for countries, peoples and human beings. War mainly appears in the form of horrors and tragedies. However, in philosophical studies, war is considered from different angles. Philosophers often emphasize the ambiguity and multidimensionality of war. In this work, the (...) authors analyze the phenomenon of war, given a certain “attractiveness” and even the “necessity” of this phenomenon for humans. The authors also summarize the available range of answers to the question of where the desire for violence comes from, that is, the so-called “thirst for war”. It is this desire that gives rise to a constant stay of people in a state of war. The results of this study show that war is indeed an important phenomenon, which can also be considered one of the fundamental attributes of human nature. Analyzing various approaches that explain the causes of war the authors note that the source of any armed conflict is precisely the “militancy” in the very essence of homo sapiens. Human beings must constantly fight for their existence. And such a struggle often takes various forms, which can be considered as concrete variants of the same phenomenon. This phenomenon at the theoretical and philosophical level is fixed in the concept of war. Despite the natural sense of horror that the word “war” evokes at the level of everyday consciousness, pain and hope, death and freedom, faith in human and the justice of the universe, as well as a willingness to fight for this justice, are simultaneously hidden under this “ language shell”. All these internally contradictory meanings are united within the framework of the philosophically processed concept of war, and are also embodied in many different “wars” that a person constantly wages due to his / her specific “being structure”. Human, therefore, is a “warring creature,” or, as the authors propose to denote this feature, “homo militaris”. (shrink)

El principal cometido del presente trabajo es examinar el nivel productivo-infraestructural y subjetivo del régimen neoliberal, en contraste con la lógica puramente económica-empresarial del modo de producción capitalista en la era industrial y disciplinaria. En primer lugar, examinamos la noción foucaultiana de “biopolítica” y su recepción en el pensamiento de Deleuze, analizando el papel pretendidamente esencial que juegan los deseos humanos para el funcionamiento del capitalismo de consumo. A la luz de las averiguaciones logradas, indagamos en perspectiva histórica las principales (...) tecnologías donde se cifra la eficacia del “psicopoder” emergente, con el objeto de dilucidar, a la luz de las nuevas formas de producción inmateriales y en red, su sentido y sus efectos en las subjetividades y las formas de vida. (shrink)

Nietzsche coins the enigmatic term homo natura to capture his understanding of the human being as a creature of nature and tasks philosophy with the renaturalisation of humanity. Following Foucault's critique of the human sciences, Vanessa Lemm discusses the reception of Nietzsche's naturalism in philosophical anthropology, psychoanalysis and gender studies. She offers an original reading of homo natura that brings back the ancient Greek idea of nature and sexuality as creative chaos and of the philosophical life as outspoken (...) and embodied truth, perhaps best exemplified by the Cynics' embrace of social and cultural transformation. (shrink)

In this study, the philosophical and modern problems that arise in the fields of ontology and epistemology within the framework of Descartes' method are studied and investigated. There is an extensive literature on Cartesian philosophy. Homo sapiens refers to the type of people who can think and can collaborate and collaborate with many members. Homo cogitans means the kind of person who can think again but thinking here is not just thinking. We are talking about a species that (...) thinks how it thinks and prioritizes its own thoughts and good sense. Our aim here is to study the journey of a man from Homo sapiens to homo cogitans. We investigated and analyzed the answers to many questions such as what the effects of Cartesian philosophy are today, how Descartes' methodical suspicion led us to individualism. (shrink)

Purpose. The paper is aimed to explicate a recently emerging anthropological model of homo eudaimonicus from its secular framework perspective. Theoretical basis. Secularity is considered in three aspects with reference to Taylor’s and Habermas’ ideas: as a common public sphere, as a phenomenological experience of living in a Secular Age, and as a background for happiness to become a major common value among other secular values in the Age of Authenticity. The modifications of happiness interpretation are traced from Early (...) Modernity till nowadays. The preconditions of the contemporary appeal to Aristotle’s eudaimonic theory of happiness are elucidated. The main characteristics of homo economicus anthropological model and reasons for its collapse in the contemporary world are analyzed. Specificities of the contemporary interpretations of eudaimonia are described with reference to the works of MacIntyre, Haybron, Hamilton, Kekes, Melnick, and others. A moral foundation and a behavioral strategy of homo eudaimonicus model are expounded and the role of this model in the life of a contemporary individual person and society is revealed. Originality. For the first time in the Ukrainian philosophical discourse, it is shown how secular ethics enables the rise of a new homo eudaimonicus model within a sphere of secularity; and it is argued that homo eudaimonicus is the result of overcoming the values crisis. It is revealed how homo eudaimonicus along with being descriptive becomes also a normative model of a new effective behavior strategy of a contemporary person facing the current social, economic, political, and environmental challenges. Conclusions. According to the contemporary interpretation, happiness as eudaimonia is a combination of the good life and the meaningful life; it is a human flourishing in this world through the accomplishment of a person’s life plan in the sphere of secularity. Homo eudaimonicus manifests the overcoming of values crisis and the rediscovery of purpose and meaning, this time on the secular basis. Homo eudaimonicus implies the realization of a person’s project of a happy and fulfilling life through moral behavior and socially useful activities. (shrink)

Giorgio Agamben defines the sacred man or Homo Sacer as one who is not worthy of sacrifice. Having lost all rights, the person is reduced to the non-human. In modern times, banishment or banning by the law occurs when a state of exception is sanctioned by a totalitarian supremacy that suspends judicial power. The state of exception does not lie within or outside the boundaries of the judicial order, but in a zone of indifference. The state of exception in (...) which the norm is annulled represents the inclusion, which in turn captures the space in which law becomes suspended. Here, I discuss how the authorities in José Saramago's Blindness and The Cave function within the law of exception, confining and defining space, and ultimately marking the Homo Sacer. (shrink)

L’article présente et analyse deux représentations de l’agent économique : celle de l’ homo œconomicus chez John Stuart Mill (1806-1873) puis celle de l’ animal laborans, expression que l’on trouve chez Hannah Arendt (1906-1975). Chacun des deux auteurs se situe en opposition à une conception de Jeremy Bentham (1748-1832) qui identifie l’être humain à un agent économique, être rationnel, apte au calcul et au raisonnement logique pour son cas personnel mais qui n’est cependant pas un être raisonnable, c’est-à-dire susceptible (...) de vivre en harmonie avec les autres sans le couperet d’une législation qui borne sa liberté. Mill, en désaccord avec la conception du bonheur de Bentham, attribue à l’être économique des aspirations plus élevées, lesquelles seraient à même de se réaliser dans le futur, pourvu qu’une égalité politique authentique, notamment entre hommes et femmes, soit enfin établie. Arendt, née un siècle plus tard, s’inquiète, pour sa part, de la dégradation de l’image que l’être humain a de lui-même en s’identifiant à un animal laborans. Archétype de l’individu dont toutes les occupations se pensent sur le modèle d’une activité nécessaire à sa satisfaction personnelle, enfermé dans le privé de son corps, l’ animal laborans qui n’éprouve que des sensations, de la peine ou du plaisir, s’apparente tout à fait aux êtres insuffisants, non raisonnables, que Bentham avait en tête pour concevoir la législation comme un moyen de les faire vivre ensemble. Si l’on suit Arendt, il n’est pas exclu que la conception benthamienne de l’homme, contre laquelle Mill s’était élevé, puisse devenir la réalité de demain, autrement dit que le règne de l’ animal laborans, être esseulé, ayant perdu jusqu’au besoin de guider lui-même sa propre conduite à l’égard des autres puisse finir par s’imposer. (shrink)

Lo sviluppo di tecnologie legate all’intelligenza artificiale ha portato grandi cambiamenti nella nostra vita, e ancora più ne prospetta nei prossimi anni. C’è tuttavia un aspetto su cui alcuni studiosi hanno cominciato a metterci in guardia da qualche tempo, e riguarda la possibilità che i sistemi basati sull’intelligenza artificiale divengano un giorno più intelligenti di noi, acquisendo anche una loro autonomia di scelta e di decisione. Da quel momento in poi essi potrebbero sfuggire al nostro controllo e agire in modo (...) da danneggiarci. In questo scritto vengono prese in esame le tesi di Nick Bostrom, considerato da più parti una delle massime autorità in questo specifico campo. Le argomentazioni presentate da Bostrom sono numerose e ben dettagliate; tuttavia, al loro interno si cercherebbero invano autentici fondamenti teorici ed empirici per le fantastiche capacità delle superintelligenze che vengono prospettate, come pure per i pericoli che esse potrebbero rappresentare per l’uomo. Si direbbe piuttosto che tali tesi siano state costruite semplicemente trasponendo le caratteristiche cognitive degli esseri umani al campo dell’intelligenza artificiale, dando per scontato che non esistano differenze di rilievo tra i due domini. La concezione che si coltiva dell’intelligenza artificiale ha delle notevoli ricadute su come ci rappresentiamo i vari aspetti della società futura: essa riguarda soprattutto i cambiamenti che interesseranno il mondo del lavoro, il posto occupato dalle macchine intelligenti nella nostra vita, ma anche il tipo di istruzione da impartire alle giovani generazioni. Per questo è necessario riflettere a lungo e con attenzione prima di diffondere idee che potrebbero rivelarsi profondamente errate. (shrink)

이 글은 오늘날 한국사회의 생명정치적 담론으로 볼 수 있는 ‘위험의 외주화’를 조르조 아감벤이 제시한 ‘호모 사케르’(Homo Sacer)의 정치철학을 경유하여 분석‧검토하는 내용으로 구성되어 있다. 이를 통해 아감벤의 사유가 과연 우리의 노동현실에 적실성을 가진 이론인지를 평가하고, 위험의 외주화 담론에 내재한 생명정치성을 보다 면밀하게 고찰할 수 있을 것으로 기대한다. 이러한 기획에 따라 본고의 2장에서는 연구 분석의 준거를 마련하기 위한 차원에서 아감벤이 제시한 호모 사케르의 정치철학을 개략적인 수준에서 검토하고, 3장에서는 한국사회의 생명정치적 담론으로 설정한 위험의 외주화에 관한 내용을 다루어본다. 논문의 핵심부분을 차지하는 4장은 아감벤이 (...) 제시한 호모 사케르의 이론적 틀을 경유하여 한국사회의 위험의 외주화 담론을 분석하는 내용으로 구성되어 있다. 연구결과, 호모 사케르의 정치철학에 관한 테마들인 주권의 역설(포함된 배제)‧추방령‧비식별역‧예외상태‧수용소 등은 ‘위험의 외주화’ 담론에 대한 해석적 고찰에 있어 유의미한 프리즘으로 기능하고 있음을 확인할 수 있었다. (shrink)

In dem bislang wenig beachteten Kodex Ms. lat. fol. 456 der Staatsbibliothek Preußischer Kulturbesitz zu Berlin fanden wir unter den vielen, zumeist anonym überlieferten Werken des 13. Jahrhunderts eine interessante Quaestio, die ein Problem aus dem Bereich der Metaphysik und Sprachlogik zum Gegenstand hat. Der Verfasser dieser Abhandlung, ein gewisser Magister Guillelmus Anglicus, dessen Name wir aus dem Kolophon erfahren, greift die, wie er selbst betont, zu seiner Zeit viel und kontrovers diskutierte Frage auf: Ist der Terminus «Mensch» einem einzigen (...) Sinne nach unterschiedslos sowohl in bezug auf seine in Wirklichkeit seienden als auch nichtseienden Supposita? (shrink)