The inquiry into the moral status of artificial intelligence (AI) is leading to prolific theoretical discussions. A new entity that does not share the material substrate of human beings begins to show signs of a number of properties that are nuclear to the understanding of moral agency. It makes us wonder whether the properties we associate with moral status need to be revised or whether the new artificial entities deserve to enter within the circle of moral consideration. This raises the (...) foreboding that we are at the gates of an anthropological crisis: the properties bound to moral agency have been exclusively possessed in the past by human beings and have shaped the very definition of being human. In this article, I will argue that AI does not lead us to an anthropological crisis and that, if we adhere to the history and philosophy of technology, we will notice that the debate on the moral status of AI uncritically starts from an anthropology of properties and loses sight of the relational dimension of technology. First, I will articulate three criteria for analyzing different anthropological views in philosophy of technology. Second, I will propose six anthropological models: traditional, industrial, phenomenological, postphenomenological, symmetrical, and cyborg. Third, I will show how the emergence of AI breaks with the dynamics of increased relationality in the history and philosophy of technology. I will argue that this aspect is central to debates about the moral status of AI, since it sheds light on an aspect of moral consideration that has been obscured. Finally, I will reject entirely relational approaches to moral status and propose two hybrid possibilities for rethinking it. (shrink)

The management of covid-19 and the so-called "new normality" have brought with a timely debate of ideas about the future of sovereignty. Leaving aside hegemonic and neoliberal technophilia, this debate has generated two mutually exclusive approaches based on controversial statements by the philosopher Giorgio Agamben, namely: one that foresees an undemocratic horizon subject to new technologies and another that emphasizes the transversal character and contradictory of these. In this work, by appealing to the theory of techno-economic paradigms, I critically set (...) out the main reasonings of the debate and I reflect on the future of democracy. (shrink)

-- 3. Escrits d'economia i finances, 1925 / pròleg de Francesc Roca.

La Economía del Bien Común (EBC) representa un modelo que, sin llegar a poner en cuestión la libertad de mercado, propone una visión más humana de la economía a través del bien común y la cooperación. Se trata de un modelo global e integral que se está desarrollando especialmente en el campo de la microeconomía. El objetivo de este trabajo es, una vez identificadas las características básicas del modelo del EBC, justificar sus fundamentos teóricos desde el punto de vista organizativo, (...) en particular, desde la teoría de los stakeholders. El Balance del Bien Común, como herramienta que sirve para implementar el modelo de la EBC, utilitza una matriz de doble entrada, que sirve para medir la aportación de las empresas en la consecución de los principios de los derechos humanos a través de su relación con los stakeholders.The Economy of the Common Good ecb represents a model that, without questioning market freedom, proposes a more humane vision of the economy, through the common good and cooperation. It is a global and comprehensive model that is being developed above all in the field of microeconomics. The objective of the work is, after identifying the basic characteristics of the ecb model, to justify its theoretical foundations from the organizational point of view, in particular, from Stakeholders’ Theory. The Balance of the Common Good, as a tool that serves to implement the ecb model, uses a double entry matrix, which serves to measure the contribution of companies to the achievement of human rights principles through their relationship with the stakeholders. (shrink)

El objetivo de este artículo es intentar establecer una línea de continuidad entre Montaigne y Leibniz respecto del tema de las pasiones y la vida feliz, entendiendo como parte de ésta una adecuada gestión de las pasiones. Se sostiene que hay puntos de contacto entre Montaigne y Leibniz, que a menudo pasan por la intermediación de Descartes. Tras comparar las propuestas de estos tres autores por lo que respecta a las pasiones y la vida feliz, se concluye que el tratamiento (...) moderno de las pasiones tiene su antecedente en Montaigne, y que llega hasta Leibniz por una consideración cada vez más “racionalista”. Se sugiere además que en los tres autores es posible considerar su filosofía como una forma de vida, y que más allá de que cada uno parta de posiciones metafísicas diferentes sus propuestas de vida feliz son similares. (shrink)

La cuestión que se quiere resolver en este artículo es si, pese a que la política queda fuera del sistema filosófico que plantea Descartes, hay espacio aún para ella en la reflexión filosófica derivada de dicho sistema. Para ello, se analizarán los siguientes textos cartesianos: la carta-prefacio de la edición francesa de Los principios de la filosofía, con el fin de aclarar la estructuración y la finalidad del sistema; Las pasiones del alma, para elucidar en qué consiste la moral que (...) ocupa el lugar más alto en el árbol de la filosofía, y plantear en consecuencia la dimensión social de la moral; la correspondencia con Elisabeth de Bohemia permitirá analizar la posición de Descartes hacia la política. La conclusión pasa por considerar una doble dimensión del fenómeno político, una ligada a la vida social y otra a la estructuración del poder político y a las acciones de los gobernantes. (shrink)

Imagination has received a great deal of attention in different fields such as psychology, philosophy and the cognitive sciences, in which some works provide a detailed account of the mechanisms involved in the creation and elaboration of imaginary worlds. Although imagination has also been formalized using different logical systems, none of them captures those dynamic mechanisms. In this work, we take inspiration from the Common Frame for Imagination Acts, that identifies the different processes involved in the creation of imaginary worlds, (...) and we use it to define a dynamic formal system called the Logic of Imagination Acts. We build our logic by using a possible-worlds semantics, together with a new set of static and dynamic modal operators. The role of the new dynamic operators is to call different algorithms that encode how the formal model is expanded in order to capture the different mechanisms involved in the creation and development of imaginary worlds. We provide the definitions of the language, the semantics and the algorithms, together with an example that shows how the model is expanded. By the end, we discuss some interesting features of our system, and we point out to possible lines of future work. (shrink)

In the best literature on unilateral secession, for instance, Buchanan, it is usual to distinguish between remedial theories, which require a just cause for conceding a right to secession for the inhabitants of a territory, part of a State; and primary theories, plebiscitary theories and adscriptivist or nationalist theories. In accordance to this view, only the first are capable of justifying a unilateral right to secession. Well then, in this paper, an argument is elaborated in order to show that the (...) remedial strategy is not applicable to Catalonia and, also to show that even if primary theories are applicable to the case of Catalonia —the plebiscitary strategy has given rise to the so-called right to decide—, they are not able to justify a unilateral right to secession. (shrink)

Imagining is something we use everyday in our lives and in a wide variety of ways. In spite of the amount of works devoted to its study from both psychology and philosophy, there are only a few formal systems capable of modelling it; besides, almost all of those systems are static, in the sense that their models are initially predefined, and they fail to capture the dynamic process behind the creation of new imaginary scenarios. In this work, we review some (...) influential theories of imagination and use their insights to distil an algorithm describing such process. Then, we use this algorithm to define a dynamic logical system built upon on a single-agent epistemic logic that provides the necessary tools to capture how the agent voluntarily creates new imaginary worlds; in other words, our system allows the model to be expanded dynamically at any time as a result of the agent performing an act of imagination. Furthermore, we provide an axiomatization and prove that the system is sound and complete. (shrink)

Our commentary outlines a number of arguments questioning an autonomous model of word recognition without feedback. Arguments are presented against the need for a phonemic decision stage and in support of a featural level in a model including feedback.

A developmental study of free-classification behavior within the age range of 3-1/2 to 19 years indicates that categorical responses, which are characteristic of adult behavior, increase with age while overgeneralized responses, classifications including noncategorical instances, decrease with age. Overdiscriminated responses which are incomplete categorical classifications increase from 3-1/2 to 6 years and then decrease to 19 years of age. These results are discussed within a two-stage theory of conceptual development (Kendler, 1971).

NOTES: Based on the book Socrates on trial written by Andrew Irvine and published by the University of Toronto Press. Performed at the Chan Centre for the Performing Arts, University of British Columbia, Vancouver, Canada, May 31-June 7, 2008. CONTENTS: Trailer, Who was Socrates?, Selected scenes, The production, Credits. UBC Library Catalogue Permanent URL: http://resolve.library.ubc.ca/cgi-bin/catsearch?bid=3956307.

Este artículo presenta una explicación del sentido común moderno a partir de una reconstrucción de lecturas críticas de Marx y Schumpeter. Se defiende que nuestro sentido común está estrechamente relacionado con la tecnología y que esta comporta fetichismo y funcionalidad. El artículo tiene cuatro partes. Primeramente, expongo las consideraciones generales que requiere una aproximación filosófica al sentido común y concreto la filosofía de la historia en la que baso mi análisis. Segundo, argumento que el sentido común moderno es indisociable de (...) la moral y la política y ambas lo son de posibles conflictos de tipo radical en cuanto al ser humano y su historia. Tercero, comento por qué estos posibles conflictos tienen que ver con lo que Marx llama en El capital la maquinaria capitalista y desarrollo esta idea desde la teoría de los paradigmas tecnoeconómicos. Finalmente, sostengo que esta teoría neoschumpeteriana debe ser criticada desde la filosofía, así como adoptada para una teoría y práctica críticas del sentido común moderno, el cual tiene en las gestiones de la COVID-19 un punto culminante. (shrink)

Le texte que nous avons choisi de traduire pour ce numéro de Théorèmes constitue une réponse à une recension de William Herbert Sheldon, parue dans The Journal of Philosophy en 1945 et dans laquelle Sheldon critiquait le volume collectif Naturalism and the Human Spirit [Krikorian, 1944], auquel John Dewey, Sidney Hook et Ernst Nagel avaient tous les trois contribué. Le poids des empreintes respectives de Dewey, Hook et Nagel dans l’écriture de « Are Naturalists Materialists? » n’est pas très...

Inside Notes From the Outside wrestles with issues that have loomed over anyone who has had to come to terms with concrete, pragmatic questions regarding identity within the interacting spheres of race, gender, class, and power. Based on the premise that discourse regarding these issues tend to be cast into a relationship of powerful vs. powerless, the author contends that power is not a fixed thing, but a subtle, complex matrix that shifts over time. A thoughtful approach toward issues of (...) cultural difference, Inside Notes From the Outside provides a sincere and uniquely interior perspective on identity formation. (shrink)

This article considers Derrida’s and Ricœur’s take on the concept of haunting ( hantise ). Begining with Derrida’s use of the concept in Specters of Marx , the article then turns to Ricœur’s two rather distinct conceptions of the phenomenon of haunting ( hantise ) in Memory, History, Forgetting and in The Course of Recognition. After assessing the different uses of this concept in Ricœur’s work, the article frames a new understanding of this phenomenon, one that is suitable for the (...) social and historical sciences. (shrink)

The demand for female labor is a central explanatory component of macrostructural theories of gender stratification. This study analyzes how the structural demand for female labor affects gender differences in labor force participation. The authors develop a measure of the gendered demand for labor by indexing the degree to which the occupational structure is skewed toward usually male or female occupations. Using census data from 1910 through 1990 and National Longitudinal Sample of Youth data from 261 contemporary U.S. labor markets, (...) the authors show that the gender difference in labor force participation covaries across time and space with this measure of the demand for female labor. (shrink)

Building on the papers and discussions in this project, my concluding comments indicate fruitful lines of further inquiry into the common and distinctive features of the Christian and Islamic political inheritances and their contemporary appropriation in the two communities. Topics for further exploration include: the hermeneutic approaches to diversity within the authoritative traditions of Christianity and Islam; the extent and nature of the service rendered by political rule to the natural and soteriological goods of moral community; the theological/anthropological underpinnings of (...) the moral limitations and ambiguities of political order and justice; and alternative political modes of accommodating religious plurality in society. (shrink)