The strategies of action employed by a human subject in order to perceive simple 2-D forms on the basis of tactile sensory feedback have been modelled by an explicit computer algorithm. The modelling process has been constrained and informed by the capacity of human subjects both to consciously describe their own strategies, and to apply explicit strategies; thus, the strategies effectively employed by the human subject have been influenced by the modelling process itself. On this basis, good qualitative and semi-quantitative (...) agreement has been achieved between the trajectories produced by a human subject, and the traces produced by a computer algorithm. The advantage of this reciprocal modelling option, besides facilitating agreement between the algorithm and the empirically observed trajectories, is that the theoretical model provides an explanation, and not just a description, of the active perception of the human subject. (shrink)

In this intriguing glimpse at East and West, Collis makes his case that the West should lead the world into a new spiritual age. He compares the contributions of Ghandi and D H Lawrence and finds Lawrence's thinking to be more compelling. The work outlines the philosophy that led Collis to be labelled a pioneer of the ecological movement.

Des Anglophones peuvent éprouver quelques difficultés à comprendre la différence entre « langue » et « langage », car en anglais il existe un seul mot pour les deux, à savoir « language ». L’œuvre de Pierre-Yves Raccah est caractérisé par une très grande précision et rigueur ; cela est bien illustré par la terminologie qu’il a établi selon laquelle le terme « langue » correspond à une langue naturelle comme le Français ou l’Anglais ; alors que le terme « (...) langage » renvoie à un langage formel, le langage de la logique. Les énoncés dans une langue naturelle sont généralement des « phrases », ce qui signifie que leur interprétation appelle toujours une négociation et dépend fortement de la situation contextuelle. Par contre, les énoncés dans un langage formel prennent la forme de propositions logiques, qui possèdent apparemment une seule interprétation – quoique, il convient de le préciser, cette apparence dépend en réalité d’un contexte bien particulier, celui qui est établi par la communauté des logiciens. Raccah a déployé cette distinction importante dans un article qui constitue le point focal de cette contribution. Raccah y présente un argument bien structuré, qui le conduit à conclure que « la métaphore n’existe pas ». La raison est que dans les langues naturelles, tous les mots sont normalement des métaphores ; il s’ensuit que « la métaphore », comme trope particulier qui appelle une explication, n’existe effectivement pas. Dans ma contribution, je propose de présenter une approche complémentaire, prenant comme cadre le paradigme de l’Énaction en Sciences Cognitives, qui conduit à une conclusion sensiblement identique. Finalement, je propose de formuler une nouvelle question qui se pose si l’on considère que « la métaphore » est normale ; il s’agit du statut des « énoncés littéraux » qui, par une ironie du sort suite au renversement de la situation, deviennent à leur tour problématiques. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Searching for a Universal Ethic: Multidisciplinary, Ecumenical, and Interfaith Responses to the Catholic Natural Law Tradition ed. by John Berkman and William C. Mattison IIIStewart D. ClemSearching for a Universal Ethic: Multidisciplinary, Ecumenical, and Interfaith Responses to the Catholic Natural Law Tradition Edited by John Berkman and William C. Mattison III GRAND RAPIDS, MI: EERDMANS, 2014. 339 PP. $35.00Despite its generalist title, this book is the (...) result of a very specific and multilayered textual history. The core of the volume is the official English translation of the International Theological Commission (ITC) document In Search of a Universal Ethic: A New Look at the Natural Law, which alone composes nearly a quarter of the book's text. Following five years of work, the commission first published the document in 2009. The following year, a special session at the annual meeting of the Society of Christian Ethics was convened for the purpose of discussing the document, and this session served as the impetus for the present volume. Along with Berkman and Mattison's introductory chapter, the remainder of the book is composed of responses to the document from no less than twenty-two scholars representing a broad range of religious and philosophical commitments.If there is anything approaching a consensus among the volume's diverse respondents, it is a nearly unanimous verdict that the ITC document offers a more winsome portrayal of natural law theorizing than anything that has been promulgated in official Church documents during the last several decades. As Serge-Thomas Bonino, OP (one of the document's coauthors), explains, the commission endeavored to situate the doctrine of natural law within "a larger theological framework that is both Christological and Trinitarian" (98). Many respondents praise the document's more nuanced and open-ended analysis of the natural law—one that accommodates a wide variety of sociocultural contexts—as well as the document's clarity and boldness in articulating a Christian (and specifically Christological) interpretation of the natural law tradition.The high level of admiration bestowed on the document does not mean that it is without its detractors, however. Some of the more critical respondents maintain that, in spite of the commission's "new look" at the natural law, many of the classical objections to the doctrine still hold. Gilbert Meilaender, for example, lauds the document's Christological commitments but worries that it fails to explain how this facet of the Catholic natural law tradition can help us to develop a universal ethic on which all can agree (226). Others express doubts precisely about what is "new" in this new look at the natural law. This [End Page 202] is perhaps best reflected by Jennifer Herdt's remark that "the note of epistemological modesty repeatedly sounded by In Search of a Universal Ethic seems to ring hollow" (210). In other words, the move toward less specificity regarding moral norms may in fact render the natural law inadequate as a framework for dialogue across cultures.Given the perennial subject matter of this volume, the editors have done an excellent job of balancing a vast range of perspectives and approaches to the natural law, rendering it useful to a wide audience. The sheer number of authors could easily have resulted in a collection that reflected breadth at the expense of depth. Thankfully, however, the presence of the ITC text as the locus of discussion helps to ground the conversation in such a way that all of the authors are fruitfully engaging the same set of questions. For this reason, it is among the best volumes currently available for those who wish to engage the most creative and rigorous thinking within the natural law tradition.Stewart D. ClemUniversity of Notre DameCopyright © 2017 Society of Christian Ethics... (shrink)

D.T. Suzuki. A Biography. A. Irwin Switzer III. Edited and enlarged by John Snelling. The Buddhist Society, London 1985. 63 pp. I11.

DBS Think Tank IX was held on August 25–27, 2021 in Orlando FL with US based participants largely in person and overseas participants joining by video conferencing technology. The DBS Think Tank was founded in 2012 and provides an open platform where clinicians, engineers and researchers can freely discuss current and emerging deep brain stimulation technologies as well as the logistical and ethical issues facing the field. The consensus among the DBS Think Tank IX speakers was that DBS expanded in (...) its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. After collectively sharing our experiences, it was estimated that globally more than 230,000 DBS devices have been implanted for neurological and neuropsychiatric disorders. As such, this year’s meeting was focused on advances in the following areas: neuromodulation in Europe, Asia and Australia; cutting-edge technologies, neuroethics, interventional psychiatry, adaptive DBS, neuromodulation for pain, network neuromodulation for epilepsy and neuromodulation for traumatic brain injury. (shrink)

This chapter contains sections titled: * Part 14 Background Topics for the Science and Religion Dialogue * Part 15 Stewardship and Economic Harmony: Living Sustainability on Earth * Part 16 Cosmology and Theism * Part 17 Theology and Science in a Postmodern Context * Part 18 Darwin and Intelligent Design * Part 19 The Laws of Physics and Bio-Friendliness * Part 20 Time and Open Theism * Part 21 Science and Scripture * Part 22 The Mutuality of Science and Theology (...) * Part 23 Physics and Scientific Materialism * Part 24 Biotechnology and Human Dignity * Part 25 Science, Emergence, and Religion * Part 26 Theories and Unobservables: The Realist/Nonrealist Debate in Science and Religion * Notes. (shrink)

Upshot: According to its introduction, the aim of Enaction is to “present the paradigm of enaction as a framework for a far-reaching renewal of cognitive science as a whole.” While many of the chapters make progress towards this aim, the book as a whole does not present enactivism as a coherent framework, and it could be argued that enactivism’s embrace of phenomenology means it is no longer a theory of cognition.

Great technological advances in such areas as computer science, artificial intelligence, and robotics have brought the advent of artificially intelligent robots within our reach within the next century. Against this background, the interdisciplinary field of machine ethics is concerned with the vital issue of making robots “ethical” and examining the moral status of autonomous robots that are capable of moral reasoning and decision-making. The existence of such robots will deeply reshape our socio-political life. This paper focuses on whether such highly (...) advanced yet artificially intelligent beings will deserve moral protection once they become capable of moral reasoning and decision-making. I argue that we are obligated to grant them moral rights once they have become full ethical agents, i.e., subjects of morality. I present four related arguments in support of this claim and thereafter examine four main objections to the idea of ascribing moral rights to artificial intelligent robots. (shrink)

This paper considers the hotly debated issue of whether one should grant moral and legal personhood to intelligent robots once they have achieved a certain standard of sophistication based on such criteria as rationality, autonomy, and social relations. The starting point for the analysis is the European Parliament’s resolution on Civil Law Rules on Robotics and its recommendation that robots be granted legal status and electronic personhood. The resolution is discussed against the background of the so-called Robotics Open Letter, which (...) is critical of the Civil Law Rules on Robotics. The paper reviews issues related to the moral and legal status of intelligent robots and the notion of legal personhood, including an analysis of the relation between moral and legal personhood in general and with respect to robots in particular. It examines two analogies, to corporations and animals, that have been proposed to elucidate the moral and legal status of robots. The paper concludes that one should not ascribe moral and legal personhood to currently existing robots, given their technological limitations, but that one should do so once they have achieved a certain level at which they would become comparable to human beings. (shrink)

The Southern Journal of Philosophy, Volume 60, Issue 1, Page 88-117, March 2022.

In this paper, we delve into the significant impact of recent advancements in Artificial Intelligence (AI) on the future landscape of work. We discuss the looming possibility of mass unemployment triggered by AI and the societal repercussions of this transition. Despite the challenges this shift presents, we argue that it also unveils opportunities to mitigate social inequalities, combat global poverty, and empower individuals to follow their passions. Amidst this discussion, we also touch upon the existential question of the purpose of (...) human life in a world where machines predominantly perform work. Additionally, we explore the contentious issue of the moral status and rights of AI entities, contemplating the scenario where machines evolve to become sapient and sentient. The paper concludes with a call to action, emphasizing the necessity to acknowledge these potential outcomes and proactively seek solutions, as part of an inevitable journey through the evolution of human society shared with intelligent machines. (shrink)

Ratio, Volume 35, Issue 3, Page 181-193, September 2022.

The evolution of life on Earth has produced an organism that is beginning to model and understand its own evolution and the possible future evolution of life in the universe. These models and associated evidence show that evolution on Earth has a trajectory. The scale over which living processes are organized cooperatively has increased progressively, as has its evolvability. Recent theoretical advances raise the possibility that this trajectory is itself part of a wider developmental process. According to these theories, the (...) developmental process has been shaped by a yet larger evolutionary dynamic that involves the reproduction of universes. This evolutionary dynamic has tuned the key parameters of the universe to increase the likelihood that life will emerge and produce outcomes that are successful in the larger process (e.g. a key outcome may be to produce life and intelligence that intentionally reproduces the universe and tunes the parameters of ‘offspring’ universes). Theory suggests that when life emerges on a planet, it moves along this trajectory of its own accord. However, at a particular point evolution will continue to advance only if organisms emerge that decide to advance the developmental process intentionally. The organisms must be prepared to make this commitment even though the ultimate nature and destination of the process is uncertain, and may forever remain unknown. Organisms that complete this transition to intentional evolution will drive the further development of life and intelligence in the universe. Humanity’s increasing understanding of the evolution of life in the universe is rapidly bringing it to the threshold of this major evolutionary transition. (shrink)

This paper examines the ethical pitfalls and challenges that non-ethicists, such as researchers and programmers in the fields of computer science, artificial intelligence and robotics, face when building moral machines. Whether ethics is “computable” depends on how programmers understand ethics in the first place and on the adequacy of their understanding of the ethical problems and methodological challenges in these fields. Researchers and programmers face at least two types of problems due to their general lack of ethical knowledge or expertise. (...) The first type is so-called rookie mistakes, which could be addressed by providing these people with the necessary ethical knowledge. The second, more difficult methodological issue concerns areas of peer disagreement in ethics, where no easy solutions are currently available. This paper examines several existing approaches to highlight the ethical pitfalls and challenges involved. Familiarity with these and similar problems can help programmers to avoid pitfalls and build better moral machines. The paper concludes that ethical decisions regarding moral robots should be based on avoiding what is immoral in combination with a pluralistic ethical method of solving moral problems, rather than relying on a particular ethical approach, so as to avoid a normative bias. (shrink)

The unmatched technological achievements in artificial intelligence (AI), robotics, computer science, and related fields over the last few decades can be considered a success story. The technological sophistication has been so groundbreaking in various types of applications that many experts believe that we will see, at some point or another, the emergence of general AI (AGI) and, eventually, superintelligence. This book examines the impact of AI on human rights by focusing on potential risks and human rights legislation and proposes creating (...) a Universal Convention for the Rights of AI Systems (AI Convention). (shrink)

The four-principle approach to biomedical ethics is used worldwide by practitioners and researchers alike but it is rather unclear what exactly people do when they apply this approach. Ranking, specification, and balancing vary greatly among different people regarding a particular case. Thus, a sound and coherent applicability of principlism seems somewhat mysterious. What are principlists doing? The article examines the methodological strengths and weaknesses of the applicability of this approach. The most important result is that a sound and comprehensible application (...) of the four principles is additionally ensured by making use of the organizing meta-principle of common morality, which is the starting point and constraining framework of moral reasoning. (shrink)

This article examines the nature of human dignity against the background of old age and introduces the novel idea of treating human dignity as a formal principle related to the more foundational notion of indignity. The discussion starts with the objection that the notion of human dignity can be used to justify contrary positions and is therefore inconclusive. This pitfall can be averted by appealing to the notion of indignity rather than dignity in one's moral reasoning and decision‐making. Cases of (...) indignity are more primary and indicate the violation of the very core of a human being. The verifiable property of vulnerability is central to this identification of indignity, as is illustrated by reference to the experiences of elderly people. The article argues for applying the concept of human dignity to reverse the conditions that existed before a particular indignity emerged, rather than trying to define positively the notion of human dignity in the first place. (shrink)

This commentary critically evaluates Showler’s pragmatic approach to moral status, which integrates moral individualism and moral relationalism to address the moral complexities surrounding non-human entities, especially social robots. Showler proposes a unified methodology that delineates distinct roles for each theory—moral coordination problems for moral individualism and moral transformation for moral relationalism. However, my commentary identifies key methodological ambiguities and potential conflation of moral status determination with broader ethical reasoning. It argues for clearer application guidelines and further theoretical refinement to enhance (...) the framework’s robustness and practical applicability, suggesting this model as an interesting starting point for further debates on moral status. (shrink)

Journal of Applied Philosophy, EarlyView.

This volume brings together a group of researchers from different European countries and disciplines who are involved in Clinical Ethics Consultation. The work provides a discussion on the theories and methods underlying CEC and on the issues of implementation and evaluation.

The present volume, _Smart Technologies and Fundamental Rights_, contains fourteen outstanding and challenging articles concerning fundamental rights and Artificial Intelligence at the intersection of law, ethics and smart technologies.

In his Target Article, Terrence Deacon develops simple models that assist in understanding the role of RNA in the origins of life. However, his models fail to adequately represent an important evolutionary dynamic. Central to this dynamic is the selection that impinges on RNA molecules in the context of their association with proto-metabolisms. This selection shapes the role of RNA in the emergence of life. When this evolutionary dynamic is appropriately taken into account, it predicts a role for RNA that (...) is consistent with the Managed-Metabolism Hypothesis about the origins of life, and inconsistent with Deacon’s account. (shrink)

The formerly established medically-based idea of disability, with its charity-based approach to treatment and services, is being replaced by a human rights-based approach in which people with impairments are no longer considered medical problems, totally dependent on the beneficence of non-impaired people in society, but have fundamental rights to support, inclusion, and participation. This interdisciplinary book examines the diverse concerns that people with impairments face in the context of human rights, provides insights into new developments on important issues relating human (...) rights to disability, and features new approaches and solutions to vital problems in the current debate. (shrink)

In this paper, we focus on whether and to what extent we judge that people are responsible for the consequences of their forgetfulness. We ran a series of behavioral studies to measure judgments of responsibility for the consequences of forgetfulness. Our results show that we are disposed to hold others responsible for some of their forgetfulness. The level of stress that the forgetful agent is under modulates judgments of responsibility, though the level of care that the agent exhibits toward performing (...) the forgotten action does not. We argue that this result has important implications for a long-running debate about the nature of responsible agency. (shrink)

Vidal’s (Found Sci, 2010 ) and Rottiers’s (Found Sci, 2010 ) commentaries on my (2010) paper raised a number of important issues about the possible future trajectory of evolution and its implications for humanity. My response emphasizes that despite the inherent uncertainty involved in extrapolating the trajectory of evolution into the far future, the possibilities it reveals nonetheless have significant strategic implications for what we do with our lives here and now, individually and collectively. One important implication is the replacement (...) of postmodern scepticism and relativism with an evolutionary grand narrative that can guide humanity to participate successfully in the future evolution of life in the universe. (shrink)

We examine the responses of South African multinational enterprises to corruption in African markets in the context of institutional voids. Corruption is a source of uncertainty and additional transactional costs for MNEs and it necessitates a strategic response. The research employs a qualitative study of a sample of MNEs with experience in internationalising into Africa. The results indicate that corruption in African markets is pervasive and closely associated with the institutional voids in these countries. MNEs see themselves as ‘institution takers’ (...) responding to countries’ institutional makeup at the organisational and individual level but fail to fully appreciate their impact on institutions both positively and negatively. Rather MNEs focus on strategic responses at the organisational level to address corruption operationally in the host country. We add to the existing literature by providing a dynamic framework of the complex webs of association between institutions, MNEs and corruption in conditions of economic underdevelopment. The research suggests that MNEs do not need to get caught in a vicious cycle whereby they perpetuate corruption in conditions of underdevelopment and institutional voids but instead can contribute towards a virtuous cycle through which they institutionalise ethical foundations. (shrink)

What is the potential for improvements in the functioning of consciousness? The paper addresses this issue using global workspace theory. According to this model, the prime function of consciousness is to develop novel adaptive responses. Consciousness does this by putting together new combinations of knowledge, skills and other disparate resources that are recruited from throughout the brain. The paper's search for potential improvements in consciousness is aided by studies of a developmental transition that enhances functioning in whichever domain it occurs. (...) This transition involves a shift from the use of procedural (implicit) knowledge to declarative (explicit) knowledge. However, the potential of the transition to enhance functioning has not yet been realised to any extent in relation to consciousness itself. The paper assesses the potential for consciousness to use declarative knowledge to improve its own functioning and to thereby enhance human adaptability. A number of sources (including the practices of religious and contemplative traditions) are drawn on to investigate how this potential might be realised. (shrink)

The ‘managed-metabolism’ hypothesis suggests that a ‘cooperation barrier’ must be overcome if self-producing chemical organizations are to undergo the transition from non-life to life. This dynamical barrier prevents un-managed autocatalytic networks of molecular species from individuating into complex, cooperative organizations. The barrier arises because molecular species that could otherwise make significant cooperative contributions to the success of an organization will often not be supported within the organization, and because side reactions and other ‘free-riding’ processes will undermine cooperation. As a result, (...) the barrier seriously impedes the emergence of individuality, complex functionality and the transition to life. This barrier is analogous to the cooperation barrier that also impedes the emergence of complex cooperation at all levels of living organization. As has been shown at other levels of organization, the barrier can be overcome comprehensively by appropriate ‘management’. Management implements a system of evolvable constraints that can overcome the cooperation barrier by ensuring that beneficial co-operators are supported within the organization and by suppressing free-riders. In this way, management can control and manipulate the chemical processes of a collectively autocatalytic organization, producing novel processes that serve the interests of the organization as a whole and that could not arise and persist in an un-managed chemical organization. Management self-organizes because it is able to capture some of the benefits that are produced when its interventions promote cooperation, thereby enhancing productivity. Selection will therefore favour the emergence of managers that take over and manage chemical organizations so as to overcome the cooperation barrier. The managed-metabolism hypothesis demonstrates that if management is to overcome the cooperation barrier comprehensively, its interventions must be digitally coded. In this way, the hypothesis accounts for the two-tiered structure of all living cells in which a digitally-coded genetic apparatus manages an analogically-informed metabolism.GraphicalOpen image in new window. (shrink)

Clarke and Beck import certain assumptions about the nature of numbers. Although these are widespread within research on number cognition, they are highly contentious among philosophers of mathematics. In this commentary, we isolate and critically evaluate one core assumption: the identity thesis.

This article addresses the issue of objectivism vs constructivism in two areas,biology and cognitive science, which areintermediate between the natural sciences suchas physics (where objectivism is dominant) andthe human and social sciences (whereconstructivism is widespread). The issues inbiology and in cognitive science are intimatelyrelated; in each of these twin areas, the objectivism vs constructivism issue isinterestingly and rather evenly balanced; as aresult, this issue engenders two contrastingparadigms, each of which has substantialspecific scientific content. The neo-Darwinianparadigm in biology is closely resonant (...) withthe classical cognitivist paradigm in cognitivescience, and both of them are intrinsicallyobjectivist. The organismic paradigm inbiology, based on the concept of autopoiesis,is consonant with the paradigm of enaction incognitive science; the latter paradigms are bothprofoundly constructivist.In cognitive science, the objectivism vsconstructivism issue is internal to thescientific field itself and reflexivity isinescapable. At this level, strong ontologicalobjectivism is self-contradictory and thereforeuntenable. Radical constructivism isself-coherent; but it also rehabilitatesa weak form of objectivism as a pragmaticallyviable alternative. In conclusion, there is aneven-handed reciprocity between objectivistand constructivist perspectives. Finally, thearticle examines the consequences of thisconclusion for fields other than cognitivescience: biology; physics and the naturalsciences; and the human and social sciences. (shrink)

This article examines the British child guidance movement's claim to scientific status and what it sought to gain by the wider acceptance of such a claim. The period covered is from the movement's origins in the 1920s to the end of the Second World War, by which point it had been incorporated into the welfare state. This was also an era when science commanded high intellectual and cultural status. Child guidance was a form of psychiatric medicine that addressed the emotional (...) and psychological difficulties that any child might experience. It thus saw itself as a form of preventive medicine and as a component of the international movement for mental hygiene. Child guidance was organized around the clinic and employed the knowledge and skills of three distinct professions: psychiatrists, psychologists and psychiatric social workers. Its claim to scientific status was underpinned by the movement's clinical and organizational approach and in turn derived from developments in the laboratory sciences and in academic medicine. There were, however, those even within the movement itself who challenged child guidance's purported scientific status. Such objections notwithstanding, it is suggested here that at least in its own terms the claim was justified, particularly because of the type of psychiatric approach which child guidance employed, based as it was on a form of medical holism. (shrink)

Moral foundations research suggests that liberals care about moral values related to individual rights such as harm and fairness, while conservatives care about those foundations in addition to caring more about group rights such as loyalty, authority, and purity. However, the question remains about how conservatives and liberals differ in relation to group-level moral principles. We used two versions of the moral foundations questionnaire with the target group being either abstract or specific ingroups or outgroups. Across three studies, we observed (...) that liberals showed more endorsement of Individualizing foundations with an outgroup target, while conservatives showed more endorsement of Binding foundations with an ingroup target. This general pattern was found when the framed, target-group was abstract and when target groups were specified about a general British-ingroup and an immigrant-outgroup. In Studies 2 and 3, both Individualizing-Ingroup Preference and Binding-Ingroup Preference scores predicted more Attitude Bias and more Negative Attitude Bias toward immigrants, more Implicit Bias, and more Perceived Threat from immigrants. We also demonstrated that increasing liberalism was associated with less Attitude Bias and less Negative Bias toward immigrants, less Implicit Bias, and less Perceived Threat from immigrants. Outgroup-individualizing foundations and Ingroup-Binding foundations showed different patterns of mediation of these effects. (shrink)

The Evolutionary Manifesto shows that evolution is directional and demonstrates that this has major implications for humanity. The Manifesto shows that humanity must align its social systems and behaviour with the trajectory of evolution if we are to survive and thrive into the future. The Manifesto goes on to demonstrate that humanity has an essential role to play in the future evolution of life on this planet. It demonstrates that life on Earth has reached a critical stage in evolution’s trajectory. (...) Up to now evolution has moved along its trajectory blindly and unconsciously. But if evolution on Earth is to continue to advance successfully in the future, the process will have to be driven intentionally and consciously by humanity. In this way, a proper understanding of evolution shows us how we can live a life that matters in a larger scheme of things. An evolutionary worldview answers the fundamental existential question that faces us all: “What should I do with my life?” The Manifesto outlines in broad terms what humanity must do to advance the evolutionary process—how we will intentionally have to re-make our political, social and economic systems, and how we will need to develop our cognition and consciousness. As such, the Manifesto presents a detailed case for evolutionary activism--coordinated action directed at advancing the evolutionary process intentionally. (shrink)