What happens when there is not enough data to train machine learning algorithms? In recent years, so-called ‘synthetic data’ have been increasingly used to add to or supplement the training regimes of various machine learning algorithms. Seeking to read the notion of supplementarity differently through an engagement with the work of Jacques Derrida, I propose that the nascent emergence of synthetic data embodies what I call the logic of the synthetic supplement in algorithmic societies. I argue, on the one hand, (...) that the synthetic supplement promises and claims to resolve the ethico-political tensions, frictions, and intractabilities of machine learning. On the other hand, it always falls short of these promises because it necessarily intervenes in that which it claims to merely augment. Ultimately, this means that the gaps and frictions of machine learning cannot be completely filled, supplemented, or resolved. (shrink)

What is the relationship between ideas of sameness and difference for machine learning and AI? Algorithms are often understood to participate in the continual displacement of the different and heterogeneous in society in favour of sameness, of that which is socio-politically similar and proximate. In contrast to this prevalent emphasis on sameness, however, this paper argues that there is a nascent heterophilic logic underpinning the intersection of synthetic data and machine learning, a move towards actively generating differences and heterogeneous data (...) attributes to train, fine-tune, and optimize algorithms. Yet, these synthetic attribute data are nonetheless always machine compatible, devoid of their socio-cultural dynamics and tensions. As such, through a critical examination of three core dimensions of this emergent politics of difference of synthetic data – disentanglement, compositionality, and normativity – the paper argues that this has the potential to ultimately undercut a politics of intervention that seeks to foreground the systemic unfairness and violence of machine learning. (shrink)

Critiques of transhumanism from Christian theologians and philosophers often focus on the movement’s disdain for the human body. These criticisms are expressed in a number of different ways. Some argue that the transhumanists’ disdain is a new form of Gnosticism, while others argue that it leads to real violence against real human bodies. When such criticisms turn to identify the particular sin of which transhumanism is guilty, they sometimes identify vainglory as the besetting sin, but more often than not pride (...) is the sin named. After all, what is transhumanism – with its various proposals for bringing about the posthuman, which is some future being with capabilities so far beyond the human so as to border on godlike – but the latest iteration of the primal sin of humans wanting to become God on their own terms? -/- While such criticisms are valid, they do not capture the depth of transhumanism’s offense from a Christian perspective. Pride and vanity are indeed two of the deadly sins of transhumanism, but there are others at play as well. Moreover, pride is the root of all sin, so saying that pride is the problem is not necessarily helpful. We must find the particular ways in which pride manifests itself. I will argue that the sin of acedia (sometimes spelled accidie), found in ancient lists of the deadly sins, is a primary sin of transhumanism. In so doing, I hope to contribute to a more complete diagnosis of the transhumanist project from a Christian perspective, and I hope to further show why transhumanism is at odds with Christianity, contra the claims of the Christian Transhumanist Association. It should also be stated up front that this article may raise more questions than it answers. Accordingly, it should be seen as an invitation for further research, not as a definitive assessment of acedia in transhumanism. (shrink)

Despite their diversity, human languages share consistent properties and regularities. Wherefrom does this consistency arise? And does it tell us something about the problem that all languages need to solve? The authors provide an intriguing analyses which focuses on the “communicative function of ambiguity” whose resolution entailed an equally intriguing “speaker–listener cross‐entropy objective for measuring the efficiency of linguistic systems from first principles of efficient language use.”.

Taking a cue from Teilhard de Chardin's Christologically inflected speculation, the key question in this issue is whether the project of transhumanism is compatible with Christianity and the Incarnation of Christ. Two articles focus on theological anthropology and the limits, if any, of human perfection in light of Christ's perfection. Another article examines the ontological claims about human nature in transhumanism and its incompatibility with a Christian ontology. The last two turn from more abstract concerns to consider how the use (...) of technology can inhibit or help human moral and spiritual development. (shrink)

With the godlike powers of modern technology, just one bad actor can unleash hell on Earth. In the face of this threat posed by technology, some have proposed moral bioenhancement as a solution. Although moral bioenhancement may at first seem like something Christian should support, it is my contention in this paper that there is at least one significant reason for Christians to be cautious in their appropriation of moral bioenhancement technology: it can at best give us a false apatheia, (...) which runs the ironic risk of destroying our ability to make moral progress. (shrink)

This dissertation explains and defends Hegel's "dialectical" logic and the useful critical and normative contributions it can make to philosophy and some aspects of life. Hegel's logic investigates metaphysical "logical" determinations which constitute the structural principles of everything generally, but his context-neutral conception of logical structures and his non arbitrary method sets him favorably apart from other philosophies. It dispenses with the issue whether metaphysics illegitimately projects the mental onto a pre-given world of experience, since even distinctions like "mind versus (...) matter" presuppose prior logical structures. These structures underly other philosophical programs, so Hegel's logic can play an explanatory and critical role against alternatives. Moreover, Hegel's logic neither presents insuperable methodological problems nor suggests absurd conclusions about topics like the law of noncontradiction. ;In Chapter Three I explain and develop Hegel's theory of truth as the correspondence of something's developed, actual existence to its own structural nature. Human thinking and activities especially exemplify truth, since humans have the ability to make themselves and their activities correspond most closely to what they ought to be. In his logic Hegel then provides a normative logical model for becoming a "true" human being: an intrapsychically integrated, normatively committed and free agent engaged constructively with one's social world. ;In Chapter Four I argue that speculative logic can solve and remain invulnerable to longstanding problems in traditional skepticism, especially the more powerful ancient type. Skepticism is effective because its arguments against philosophical claims are implicitly structured according to underlying logical determinations of the types Hegel describes. Skeptical conundrums correspond to the local opposition between the first two moments of dialectical triads, but I show that these moments are only two unintegrated halves of a superior logical structure. In this way, Hegel's logic is able to explain and beat skepticism on a deeper level. (shrink)

Recently, Congress has focused on reforms to address pharmacy benefit managers’ (PBMs) role in high drug prices for patients. Congress must not excessively restrict PBMs’ ability to negotiate with manufacturers; alternatively, reforms could be paired with other policies that address the high prices of brand-name drugs.

This paper explores some issues which a humanlike story system ought to encompass, but which are usually not in the main focus of narrative models since Propp. We argue that knowledge about actions and interactions can account not only for how stories are constructed, but also for why some stories are more interesting and enduring than others. We analyze a traditional English folktale in these terms, and show how classes of surface expressions make recoverable the underlying structures and dependencies that (...) schema‐based understanders comprise. (shrink)

In their recent article, Brummett and Muaygil reject Bishop et al.’s framing of the debate over standardization in clinical ethics consultation (CEC) “as one between pro-credentialing procedural and anti-credentialing phenomenological,” claiming that this framing “amounts to a false dichotomy between two extreme approaches to CEC.” Instead of accepting proceduralism and phenomenology as a binary, Brummett and Muaygil propose that these two views should be seen as the extreme ends of a spectrum upon which CEC should be done. However, as evidenced (...) by several inconsistencies within their article, they have failed to fully appreciate the concern animating Bishop et al.’s proposal. Additionally, because of this failure, they do not seem to realize that credentialing ethicists for CEC will only create different problems in Saudi Arabia even as it possibly solves some of the current problems they identify. In this commentary, we highlight and clarify Brummet and Muaygil’s five misunderstandings of Bishop et al. This leads us to conclude that while they claim to be advocating a middle way between proceduralism and phenomenology, in fact they would like for us to standardize another proceduralism, albeit one that incorporates some of the “qualitative” values of American bioethics. (shrink)

In this issue, contributors engage Timothy Murphy’s proposal for irreligious bioethics over against religious bioethics. Two essays take opposing sides in the debate, while a third seeks middle ground. Another essay questions the meaning of the words “religion,” “irreligion,” and “secular.” The final essay examines the religious nature of human existence and its implications for the debate.

Glucagon-like peptide-1 receptor agonists are effective for treating obesity, but the high cost of these medications endangers the financial viability of our health care system. To ensure that these drugs are available to Medicare beneficiaries, pharmaceutical manufacturers must lower their prices.

The European Commission’s proposal to address antimicrobial resistance using transferable exclusivity vouchers (TEVs) is fundamentally flawed. European policymakers and regulators should consider alternatives, such as better funding for basic and clinical research, use of advance market commitments funded by a pay-or-play tax, or enacting an EU Fund for Antibiotic Development.

Current evolutionary and cognitive theories of religion posit that supernatural agent concepts emerge from cognitive systems such as theory of mind and social cognition. Some argue that these concepts evolved to maintain social order by minimizing antisocial behavior. If these theories are correct, then people should process information about supernatural agents’ socially strategic knowledge more quickly than non-strategic knowledge. Furthermore, agents’ knowledge of immoral and uncooperative social behaviors should be especially accessible to people. To examine these hypotheses, we measured response-times (...) to questions about the knowledge attributed to four different agents—God, Santa Claus, a fictional surveillance government, and omniscient but non-interfering aliens—that vary in their omniscience, moral concern, ability to punish, and how supernatural they are. As anticipated, participants respond more quickly to questions about agents’ socially strategic knowledge than non-strategic knowledge, but only when agents are able to punish. (shrink)

In this consensus report by a diverse group of academics who conduct and/or are concerned about social and behavioral genomics (SBG) research, the authors recount the often‐ugly history of scientific attempts to understand the genetic contributions to human behaviors and social outcomes. They then describe what the current science—including genomewide association studies and polygenic indexes—can and cannot tell us, as well as its risks and potential benefits. They conclude with a discussion of responsible behavior in the context of SBG research. (...) SBG research that compares individuals within a group according to a “sensitive” phenotype requires extra attention to responsible conduct and to responsible communication about the research and its findings. SBG research (1) on sensitive phenotypes that (2) compares two or more groups defined by (a) race, (b) ethnicity, or (c) genetic ancestry (where genetic ancestry could easily be misunderstood as race or ethnicity) requires a compelling justification to be conducted, funded, or published. All authors agree that this justification at least requires a convincing argument that a study's design could yield scientifically valid results; some authors would additionally require the study to have a socially favorable risk‐benefit profile. (shrink)

The concept of Health in All Policies aims to improve the health outcomes associated with policies in an attempt to mitigate health disparities and provide optimal environments for healthier living. This multidisciplinary framework seeks to improve health through effective assessment and reformation of policy for organizations of any level and stature. The importance of integrating health in policy assessment and decision making is a key concept in the growing field of Health Impact Assessment.The World Health Organization defines Health Impact Assessment (...) as “a combination of procedures, methods, and tools by which a policy, program, or project may be judged as to its potential effects on the health of a population, and the distribution of those effects within the population.” HIA provides a mechanism for collaboration between various sectors and disciplines bridging the gap between research, policymaking, and implementation of policies, programs, and projects affecting health outcomes. In the United States, while some HIA efforts have focused on proposed public policies, HIA has been used primarily to analyze the health effects of proposed development projects and plans related to community design and transportation. (shrink)

Given the need for enforceable guardrails for artificial intelligence (AI) that protect the public and allow for innovation, the U.S. Government recently issued a Blueprint for an AI Bill of Rights which outlines five principles of safe AI design, use, and implementation. One in particular, the right to notice and explanation, requires accurately informing the public about the use of AI that impacts them in ways that are easy to understand. Yet, in the healthcare setting, it is unclear what goal (...) the right to notice and explanation serves, and the moral importance of patient-level disclosure. We propose three normative functions of this right: (1) to notify patients about their care, (2) to educate patients and promote trust, and (3) to meet standards for informed consent. Additional clarity is needed to guide practices that respect the right to notice and explanation of AI in healthcare while providing meaningful benefits to patients. (shrink)

In their paper, “Conversational Artificial Intelligence in Psychotherapy: A New Therapeutic Tool or Agent?” Sedlakova and Trachsel (2023) claim that therapeutic insights and therapeutic changes are...

Illustrations: 24 B/w Illustrations Description: In the Hindu tradition Kapila is admired and worshipped as a philosopher, a divinity, an avatara of Visnu and as a powerful ascetic. This book is the first monographic study of this important figure. The book deals with Kapila in the Veda, the Sramana traditions, the Epics and the Puranas, in the Samkhya system of religious thought and in the ritual traditions of many contemporary Hindu traditions. Kapila is an important figure in the sacred geography (...) of India and the study of the rituals and narrative traditions of the tirthas of Kapila is an important contribution of this book. The book also contains a translation into English of the text Kapilasuri-samvada, Kapila's teaching of Asuri, found in a few manuscripts of the Southern recension of the Mahabharata. Kapila refers to a pluralistic phenomenon. The Kapilas in the Hindu tradition connot be reduced to a single figure. In general, pluralism characterises the religious traditions and religious life in South Asia, ancient, medieval, modern as well as contemporary. Openness for the greatest possible plurality is therefore often a good way to approach religion in South Asia. This is the case also with the study of Kapila. The approach of the book therefore is pluralistic. Contents Preface Chap. I : Kapila in the Hindu Tradition Chap. II : Kapila in the Veda, the Sramana-tradition, and the Mahabharata Chap. III : Kapila in Samkhya and Samkhya-Yoga Chap. IV : Kapila in the Puranas : The Visnu Avatara Chap. V : Kapilasurisamvada : Sanskrit Text and Translation Chap. VI : The Sacred Geography of Kapila Chap. VII : Worship of Kapila : Sanskrit Hymns Chap. VIII : Competing Interpretations of Kapila in the Hindu Tradition. (shrink)

Physicians play a critical role in preventing and treating firearm injury, although the scope of that role remains contentious and lacks systematic definition. This piece aims to utilize the fundamental principles of medical ethics to present a framework for physician involvement in firearm violence. Physicians' agency relationship with their patients creates ethical obligations grounded on three principles of medical ethics — patient autonomy, beneficence, and nonmaleficence. Taken together, they suggest that physicians ought to engage in clinical screening and treatment related (...) to firearm violence. The principle of beneficence also applies more generally, but more weakly, to relations between physicians and society, creating nonobligatory moral ideals. Balanced against physicians' primary obligations to patient agency relationships, general beneficence suggests that physicians may engage in public advocacy to address gun violence, although they are not ethically obligated to do so. A fourth foundational principle — justice — requires that clinicians attempt to ensure that the benefits and burdens of healthcare are distributed fairly. (shrink)

Compassion is a prosocial motivation that is critical to the development and survival of the human species. Cultivating compassion involves developing deep wisdom, insight, and understanding into the nature and causes of human suffering; and wisdom and commitment to take positive action to alleviate suffering. This perspective piece discusses how compassion relates to the context of modern technology, which has developed at a rapid pace in recent decades. While advances in digital technology build on humankind’s vast capacity to develop practical (...) tools that promise to enrich our lives and improve our social connections, in reality the effects are often far from benign. The motives underlying the development of many contemporary digital platforms seem rooted in competitiveness and capitalism; while modern social media and online platforms are having a profound and pervasive impact on the mental health and wellbeing of humans around the globe. Nonetheless, digital technology holds considerable potential to promote compassionate insight, wisdom, and prosocial behavior. We reflect on the current state of technology within human society and examine the notion of compassionate technologies; discuss how contemporary paradigm shifts such as the inclusive design movement may be harnessed to build tools and platforms that promote collective good and increase prosocial behavior; and highlight examples of initiatives that are harnessing modern technology to advance democracy, collective knowledge, and personal freedoms and agency. (shrink)

If the Bounded Proper Forcing Axiom BPFA holds, then Mouse Reflection holds at N₂ with respect to all mouse operators up to the level of Woodin cardinals in the next ZFC-model. This yields that if Woodin's ℙ max axiom (*) holds, then BPFA implies that V is closed under the "Woodin-in-the-next-ZFC-model" operator. We also discuss stronger Mouse Reflection principles which we show to follow from strengthenings of BPFA, and we discuss the theory BPFA plus "NS ω1 is precipitous" and strengthenings (...) thereof. Along the way, we answer a question of Baumgartner and Taylor. [2, Question 6.11]. (shrink)

Research Ethics, Volume 18, Issue 1, Page 64-83, January 2022. Automated, wearable cameras can benefit health-related research by capturing accurate and objective information about individuals’ daily experiences. However, wearable cameras present unique privacy- and confidentiality-related risks due to the possibility of the images capturing identifying or sensitive information from participants and third parties. Although best practice guidelines for ethical research with wearable cameras have been published, limited information exists on the risks of studies using wearable cameras. The aim of this (...) literature review was to survey risks related to using wearable cameras, and precautions taken to reduce those risks, as reported in empirical research. Forty-five publications, comprising 36 independent studies, were reviewed, and findings revealed that participants’ primary concerns with using wearable cameras included physical inconvenience and discomfort in certain situations. None of the studies reviewed reported any serious adverse events. Although it is possible that reported findings do not include all risks experienced by participants in research with wearable cameras, our findings suggest a low level of risk to participants. However, it is important that investigators adopt recommended precautions, which can promote autonomy and reduce risks, including participant discomfort. (shrink)

ObjectiveEfforts to understand why some marriages thrive while others falter are not well integrated conceptually and rely heavily on data collected from White middle-class samples. The Vulnerability-Stress-Adaptation Model is used here to integrate prior efforts and is tested using data collected from couples living with low incomes.BackgroundThe VSA Model assumes that enduring vulnerabilities, stress, and couple communication account for unique variance in relationship satisfaction, that communication mediates the effects of vulnerabilities and stress on satisfaction, and that the predictors of satisfaction (...) generalize across socioeconomic levels. To date, these assumptions remain untested.Materials and methodsWith 388 couples from diverse backgrounds, we used latent variable structural equation models to examine enduring vulnerabilities, chronic stress, and observed communication as predictors of 4-wave, 27-month satisfaction trajectories, first as main effects and then interacting with a validated 10-item index of sociodemographic risk.Results The three variable sets independently predict satisfaction trajectories; couple communication does not mediate the effects of enduring vulnerabilities or stress on satisfaction; and in 19% of tests, effects were stronger among couples with higher sociodemographic risk.ConclusionEffects of established predictor domains on satisfaction replicate in a diverse sample of newlywed couples, and most findings generalize across levels of sociodemographic risk. The failure of couple communication to mediate effects of enduring personal vulnerabilities and stress raises new questions about how these two domains undermine committed partnerships. (shrink)

Hastings Center Report, Volume 52, Issue 1, Page 51-58, January/February 2022.