Abstract The explosion of interest in large language models (LLMs) has been accompanied by concerns over the extent to which generated outputs can be trusted, owing to the prevalence of bias, hallucinations, and so forth. Accordingly, there is a growing interest in the use of ontologies and knowledge graphs to make LLMs more trustworthy. This rests on the long history of ontologies and knowledge graphs in constructing human-comprehensible justification for model outputs as well as traceability concerning the impact of evidence (...) on other evidence. Understanding the nature of arguments and argumentation is critical to each, especially when LLM output conflicts with what is expected by users. The central contribution of this article is to extend the Arguments Ontology (ARGO) - an ontology specific to the domain of argumentation and evidence broadly construed - into the space of LLM fact-checking in the interest of promoting justification and traceability research through the use of ARGO-based ‘blueprints’. (shrink)

RÉSUMÉ: Cet article présente une critique de la position dite de l’ «ironie morale», une position philosophique passablement répandue dans la culture intellectuelle con temporaine et dont la caractéristique centrale est de mettre en question de façon radicale le concept de vérité morale. En m’appuyant sur la lecture de Foucault pro posée par Robert Réal Fillion, je dégage les présuppositions qui sont au cœur de la position en question. Je souligne ensuite ses implications pragmatiques; en acceptant le gambit épistémologique, crucial (...) en l’occurrence, selon lequel toutes les affirmations d’ordre moral sont en dernière analyse des descriptions fausses, nous renonçons en fait à notre capacité de juger d’une manière signifiante qu’un état de choses, une ligne de conduite, etc., est qualitivement supérieur à un autre. La question ici posée est donc la suivante: étant admis que la conception ironique de la moralité implique cette perte considérable, les raisons fournies en sa faveur sont-elles suffisamment bonnes pour étayer une attitude aussi forte et aussi radicale à l’endroit de la moralité et de la vérité? Ma thèse est qu’elles ne le sont pas et qu’en réalité on s’abuse en acceptant pour nécessaire et inévitable cette conception débilitante de la moralité. Les raisons sur la foi desquelles cette conclusion est admise semblent inattaquables à première vue, mais il se révèle à y regarder de plus près qu’elles sont non concluantes et inadéquates, ou qu’elles requièrent à tout le moins une révision sérieuse. (shrink)

L’infertilité est souvent abordée du point de vue des couples hétérosexuels, le groupe de patients utilisant majoritairement les technologies de reproduction. Cependant, il existe de nombreux types de patients qui bénéficient de traitements de fertilité et ces patients sont souvent négligés dans les politiques, la planification, la prestation de services et la recherche. Ce commentaire démontre la nécessité d’approfondir la recherche sur les sous-groupes LGBT, lesquels se situent souvent en dehors des discours sur l’infertilité et sont donc particulièrement désavantagés par (...) les structures actuelles des politiques et des services de fécondité. (shrink)

The Golden Rule is (roughly) as follows: treat others as you would have others treat you. Philosophical reactions to it vary; it has both supporters and detractors. In any case, almost nobody who things critically about morality takes the literal version of the Golden Rule seriously, since there are just too many problems with it. To demonstrate this, I will look at a literal version of the Golden Rule espoused by John C. Maxwell, a well-known and influential motivational speaker, (...) and briefly discuss some of the obvious problems that it faces. I will then examine a more sophisticated version of the Golden Rule espoused by philosopher Harry Gensler. While able to overcome some of the problems of the literal Golden Rule, Gensler's version nevertheless shares a common difficulty with it: in both cases, the moral agent is asked to imagine themselves in the place of another. Maxwell things this is easily done, and Gensler asks for vividness and accuracy in this act of imagination. I wish to show that any version of the Golden Rule that takes seriously the need to imagine oneself in the place of another is to ask one to do the impossible, so any versions of the Golden Rule that require this should be rejected. (shrink)

Ce résumé rend compte de la conception et du déroulement d’un atelier collaboratif basé sur des cas concrets et d’un panel sur la manière dont nous « devrions » prendre en compte le meilleur intérêt des enfants dans la prise de décision médicale, présenté virtuellement lors de l’atelier et du forum communautaire de la Société canadienne de bioéthique - Canadian Bioethics Society, en mai 2023.

Cet article vise à éclairer le contexte universitaire et éditorial qui favorisa la publication du Treatise on electricity and magnetism de James Clerk Maxwell afin de mieux cerner la nature de cette entreprise scientifique. Le projet fut formé en 1867 à l'occasion d'une réforme introduisant l'étude de l'électricité et du magnétisme dans l'enseignement délivré à Cambridge et s'inscrivait dans un mouvement plus vaste qui développait l'enseignement de ces disciplines dans les universités britanniques. L'étude des relations entre le projet de (...) Maxwell et d'autres ouvrages contemporains indique que le Treatise était en situation de devenir un ouvrage de référence en Grande-Bretagne. Ainsi, le livre de Maxwell était-il l'instrument d'une très ambitieuse tentative de transformation de l'électromagnétisme, indissociable de son contexte et conforme à sa fonction pédagogique. (shrink)

Après 1850, la physique moléculaire laplacienne ou ampérienne s’est trouvée en compétition avec d’autres approches impliquant la thermodynamique et les théories cinétiques. Henri Poincaré est l’un des deux seuls savants français qui contribuèrent au développement de la mécanique statistique classique au tournant du siècle. Son ouverture à la physique étrangère et son engagement pour une physique des principes et pour un pluralisme méthodologique marquent une rupture avec l’autosuffisance prétendue de la physique française. Cependant, l’évolution des idées de Poincaré sur le (...) réductionnisme mécaniste ne peut se comprendre sans évoquer la cosmovision laplacienne, laquelle restait vivante vers 1880, à rebours d’une vision positiviste ou descriptive. Son apport à la mécanique statistique a des liens avec ce vieil engagement thématique des physiciens français, alors même qu’il s’ouvre aux idées de Maxwell et qu’il mobilise la mécanique céleste. Dans son cours sur la thermodynamique (1888-1889), il s’intéresse d’abord aux analogies mécaniques non-probabilistes proposées par Helmholtz pour les principes de la thermodynamique, en harmonie avec cette cosmovision. Vers 1893, il se rapproche des idées de Boltzmann et Maxwell et établit un rapport entre quelques résultats de mécanique céleste (récurrence, intégrales non-uniformes) et les fondements de la statistique. Il développe aussi un intérêt croissant pour les explications de l’irréversibilité thermodynamique. (shrink)

Cet ouvrage se veut une lecture rhétorique de quelques problèmes-clés ayant marqué la période qui s'étend des débuts de la révolution scientifique du XVIIe siècle jusqu'au moment où, au XIXe, une autre se prépare. Une telle sorte d'analyse se fonde sur le fait qu'avant d'intervenir dans les efforts de persuasion, certains schèmes " poétiques " sont déjà présents et actifs dans la formation et l'acceptation de toute représentation nouvelle. C'est pourquoi la " rhétorique profonde " que nous propose ici Fernand (...) Hallyn ne se contente nullement d'éclairer les procédés de la science qui interviennent dans la communication de positions, de démarches ou de résultats, mais vise d'abord à étudier ses formes d'invention et de découverte. Saisir la démarche scientifique en train de se faire comme un cas particulier de la problématique générale de la créativité - bref explorer plus avant la voie ouverte dans La Structure poétique du mande - tel est donc l'enjeu de ce volume. (shrink)

We introduce a game model for an Algol-like programming language with primitives for parallel composition and synchronization on semaphores. The semantics is based on a simplified version of Hyland–Ong-style games and it emphasizes the intuitive connection between the concurrent nature of games and that of computation. The model is fully abstract for may-equivalence.

Joshua May responds to skepticism about moral knowledge via appeal to empirical work on moral foundations. I demonstrate that the moral foundations literature is not able to do the work May needs. It demonstrates shared moral cognition, not shared moral judgment, and therefore, May's attempt to defeat general skepticism fails.

The dominant language of politics in the United States has been political individualism, with minimal restrictions on property and personal, voluntary conduct. But there are second languages of community that stress cooperation and group action. These second languages include the constitutional tradition for public health. Public health offers a community justification for paternalistic measures that, for example, discourage smoking or require seatbelts.

British Journal for the History of Philosophy, Volume 20, Issue 2, Page 417-420, March 2012.

Then involvement is essential. You cannot stand aside as a member of a community. The real involvement presupposes first a connection at the level of understanding the phenomenon, an empathic relationship with the studied phenomena and processes, relationship that generate intuitions, leaps in understanding and knowledge, discoveries, revelations. The paper is based on the idea that information technology and communications today generate a global interaction based on a complex computer network, which forms a sphere that covers the planet, assimilated with (...) a global intelligence, to which we can consciously adhere becoming a synapse. a global neural network. (shrink)

Framed as a consideration of the other contributions to the present volume of the Journal of Indian Philosophy, this essay attempts to scout and characterize several of the interrelated doctrines and issues that come into play in thinking philosophically about the doctrine of svasaṃvitti, particularly as that was elaborated by Dignāga and Dharmakīrti. Among the issues thus considered are the question of how mānasapratyakṣa (which is akin to manovijñāna) might relate to svasaṃvitti; how those related doctrines might be brought to (...) bear with respect to some problems addressed with reference to the further doctrine (also closely related to svasaṃvitti) concerning pramāṇaphala; and the distinctiveness of Dharmakīrti’s sahopalambhaniyama argument for svasaṃvitti. A question recurrently considered throughout the essay has to do with whether (following Akeel Bilgrami) svasaṃvitti reflects a perceptual or a constitutive understanding of self-awareness. (shrink)

We present an improved method for clustering in the presence of very limited supervisory information, given as pairwise instance constraints. By allowing instance-level constraints to have spacelevel inductive implications, we are able to successfully incorporate constraints for a wide range of data set types. Our method greatly improves on the previously studied constrained -means algorithm, generally requiring less than half as many constraints to achieve a given accuracy on a range of real-world data, while also being more robust when over-constrained. (...) We additionally discuss an active learning algorithm which increases the value of constraints even further. (shrink)

_The Autobiography of Malcolm X_ highlights the eponymous subject’s conversion from aimless rage and criminality to a form of militant study while in prison, a conversion dedicated to understanding the societal foundations of power and racial inequality. Central to this understanding is the idea that new philosophical perspectives and ‘thought-patterns’ are necessary to reprogramme dominant or ‘brainwashed’ mindsets towards organising political resistance. In this article, I explore Malcolm X’s concepts of ‘conversion’ and ‘prison’, identifying them, not only as mere spatiotemporal (...) locations, but also as larger frames in which Malcolm conceives of domination and freedom. I identify Malcolm’s three-aspect account of domination through which radical education and mental liberation drive his project of Black nationalism. I then consider the significance of an unexpected ally invoked by Malcolm: the 17th century philosopher Benedict de Spinoza, described as a ‘Black Spanish Jew’ and presented as an oppositional figure to the western philosophical canon. While this alliance is partly rhetorical, if overlooked, both work through problems of ‘epistemic agency’ and ‘democratic civic agency’ as vital for ameliorating domination and enhancing freedom. Malcolm and Spinoza offer distinct but significant contributions to ideas of domination and freedom in terms of both an individual and a collective capacity to think and act. (shrink)

This book argues that political libertarianism can be grounded in widely shared, everyday moral beliefs--particularly in strictures against shifting our burdens onto others. It also seeks to connect these philosophical arguments with related work in economics, history, and politics for a wide-ranging discussion of political economy.

(2013). Life, Money, and the Deep Tangled Roots of Systemic Change for Sustainability. World Futures: Vol. 69, Reclaiming Free Enterprise: The Scientific and Human Story, pp. 555-571.

Departing from a critical assessment of the most widespread and initiated definitions of Contemporary Art from the last decade and a half, sustaining a world-wide discourse on contemporary art and contemporaneity, this article will deal with two aspects of an immodest proposal captured by the keywords actualization and anachrony. While current discussions on contemporary art are arguably reproducing modernist assumptions on the primacy of innovation, bolstered by a veiled avant-garde logic, the proposal to regard contemporary art as actualized art upsets (...) not only ideas on what art after postmodernism might mean, but the whole edifice of historicist historiography. An anachronic perspective, a bi- or polychronic situatedness of the work of art, could be used to liberate art from being defined according to its unique descent, and to embrace, instead, a chronologic open to art’s continuous “life” through its successive aesthetic accessions and actualizations in time. (shrink)

Charles S. Peirce attempted to develop his semiotic theory of cognitive signs interpretation, which are originated in our basic perceptual operations that quasi-prove the truth of perceptual judgment representing reality. The essential problem was to explain how, by a cognitive interpretation of the sequence of perceptual signs, we can represent external physical reality and reflectively represent our cognitive mind’s operations of signs. With his phaneroscopy introspection, Peirce shows how, without going outside our cognitions, we can represent external reality. Hence Peirce (...) can avoid the Berkeleyian, Humean, and Kantian phenomenologies, as well as the modern analytic philosophy and hermeneutic phenomenology. Peirce showed that with the trio of semiotic interpretation – abductive logic of discovery of hypotheses, deductive logic of necessary inference, and inductive logic of evaluation – we can reach a complete proof of the true representation of reality. This semiotic logic of reasoning is the epistemic logic representing human confrontation in reality, with which we can achieve knowledge and conduct our behavior. However, Peirce did not complete his realistic revolution to eliminate previously accepted nominalistic and idealistic epistemologies of formal logic and pure mathematics. Here, I inquire why Peirce did not complete his historical realist epistemological revolution and following that inquiry I attempt to reconstruct it. (shrink)

Tilmes concludes his interesting and informative piece with the sentence that “analysis of psychiatric vagueness merits further consideration.” I agree with this point, as well as with his earlier assertion that how one understands psychiatric vagueness may implicate the diagnostic model that one adopts, and the research that one pursues. Fortunately, there has been recent attention to vagueness in psychiatry, addressing both degree-vagueness and combinatorial vagueness. Vagueness in psychiatry is related to a range of nosological debates, including about the...

A review of Thomas Hilgers’s Aesthetic Disinterestedness: Art, Experience, and the Self.

Epistemic Logic is our basic universal science, the method of our cognitive confrontation in reality to prove the truth of our basic cognitions and theories. Hence, by proving their true representation of reality we can self-control ourselves in it, and thus refuting the Berkeleyian solipsism and Kantian a priorism. The conception of epistemic logic is that only by proving our true representation of reality we achieve our knowledge of it, and thus we can prove our cognitions to be either true (...) or rather false, and otherwise they are doubtful. Therefore, truth cannot be separated from being proved and we cannot hold anymore the principle of excluded middle, as it is with formal semantics of metaphysical realism. In distinction, the intuitionistic logic is based on subjective intellectual feeling of correctness in constructing proofs, and thus it is epistemologically encapsulated in the metaphysical subject. However, epistemic logic is our basic science which enable us to prove the truth of our cognitions, including the epistemic logic itself. (shrink)

This article discuss the origin of the Byzantine Cultural Model, influenced by the patristic anthropologic perspective, which discerns that present-day man is notgeneric man, but is at an intermediate stage, between a lost condition and one that could be attained. A dimension of the Eastern Christian understanding of man that is less known nowadays is related to the theme of the garment of skin. This is connected with another one, the theme of the simplicity of the mind.

The question that is front and center at the outset of William James's great work The Varieties of Religious Experience is What is religion?1 He opens his discussion of this question in the second lecture, "Circumscription of the Topic," with the observation that the field of religion is so "wide" and the definitions of it so varied that it would be "foolish" to try to find a single definition that formulates its essence. Even if, instead, we look for a defining (...) characteristic of religion within the self or mind, we find the same disagreement among authors "in the psychologies and in the philosophies of religion": "One man allies it to the feeling of dependence; one makes it a derivative from fear; others connect... (shrink)

What kind of futures does agro-food imaginaries enable and who can get involved in the making of agro-food futures? In this respect, what can the increasingly influential idea of circular economy potentially offer in terms of enabling more sustainable agrofood futures? We approach this task by first outlining the interconnected challenges that the agro-food system is facing related to environmental degradation, economic crises and social problems. Then we consider the way these challenges are being addressed in agro-food studies. We argue (...) that agro-food research in recent years has seen important contributions in relation to studies of alternative food networks and the “quality” turn. These research agendas have challenged the current logic of the food system in terms of offering alternative visions of future development. We highlight two examples from the literature—the eco-economy and the integrated territorial agri-food paradigm—that develop broader frameworks for rethinking the future of the agro-food system and which have distinguished themselves in contrast to the industrialized and globalized conventional food system. We find that with respect to reorienting and reconfiguring economic structures and relations all three approaches share a common goal, but circular economy stands out in relation to the actors that are included by, for example, emphasizing collaborations and partnerships with extant agro-food businesses. Also with regards to scalar politics, it would be prudent to consider the potentials offered by the increasingly influential ideas around circular economy. (shrink)

I'd like to trace here a great rhetorical-philosophical project which runs through the writings of Plato – his attempt to moralize norms of honor and glory, his attempt to harness the powerful feelings of shame and glory to the ineffectual norms of justice.

The Ministry of Transport is planning for the construction of new roads in its territory. Many projects are being considered, and the Ministry needs to identify the worthwhile projects for which the benefits exceed the costs. Among costs and benefits are the expense of constructing the road, the time saved by motorists using the new road rather than some other road, the time saved through the reduction of congestion on other roads, and the expected increase or decrease in the number (...) of deaths due to traffic accidents. I am concerned in this paper with the last item on the list. It is, of course, difficult to estimate fatalities accurately, but this difficulty is neither unique nor central to our problem. The problem is how best to place a monetary value on fatalities, so that the expected number of fatalities can be compared with other costs and benefits in deciding whether to build a road. However chosen, the monetary value of fatalities for use in this context is what the economist means by “the value of life.” The term is almost a joke, a bit of gallows humor to exorcise the ghoulishness that inevitably clings to analysis of life and death in monetary terms. (shrink)

Tools, Language and Cognition in Human Evolution. Edited by Kathleen R. Gibson and Tim Ingold. New York: Cambridge University Press, 1993. $69.95 (cloth). 483 pp.