Rosalie Osmond examines both literal and metaphorical aspects of the relationship between body and soul in seventeenth-century literature and their significance within a primarily dualistic philosophy.

Is there a ghost in the machine? Are we born trailing clouds of glory? Is there a part of us that will survive death? Is the soul reborn in different bodily forms? These and similar questions have occupied humankind since the dawn of consciousness. Rosalie Osmond's book explores the way the soul has been represented in different cultures and at different times, from ancient Egypt and Greece, through medieval Europe and into the 21st century. Basing her approach on (...) historical sources, she reveals the many different ways in which the soul has been imagined and the range of human needs and aspirations these imaginings have addressed. (shrink)

AI systems have often been found to contain gender biases. As a result of these gender biases, AI routinely fails to adequately recognize the needs, rights, and accomplishments of women. In this article, we use Axel Honneth’s theory of recognition to argue that AI’s gender biases are not only an ethical problem because they can lead to discrimination, but also because they resemble forms of misrecognition that can hurt women’s self-development and self-worth. Furthermore, we argue that Honneth’s theory of recognition (...) offers a fruitful framework for improving our understanding of the psychological and normative implications of gender bias in modern technologies. Moreover, our Honnethian analysis of gender bias in AI shows that the goal of responsible AI requires us to address these issues not only through technical interventions, but also through a change in how we grant and deny recognition to each other. (shrink)

Visser's rules form a basis for the admissible rules of . Here we show that this result can be generalized to arbitrary intermediate logics: Visser's rules form a basis for the admissible rules of any intermediate logic for which they are admissible. This implies that if Visser's rules are derivable for then has no nonderivable admissible rules. We also provide a necessary and sufficient condition for the admissibility of Visser's rules. We apply these results to some specific intermediate logics and (...) obtain that Visser's rules form a basis for the admissible rules of, for example, De Morgan logic, and that Dummett's logic and the propositional Gödel logics do not have nonderivable admissible rules. (shrink)

The ethics of artificial intelligence is an upcoming field of research that deals with the ethical assessment of emerging AI applications and addresses the new kinds of moral questions that the advent of AI raises. The argument presented in this article is that, even though there exist different approaches and subfields within the ethics of AI, the field resembles a critical theory. Just like a critical theory, the ethics of AI aims to diagnose as well as change society and is (...) fundamentally concerned with human emancipation and empowerment. This is shown through a power analysis that defines the most commonly addressed ethical principles and topics within the field of AI ethics as either to do with relational power or with dispositional power. Moreover, it is concluded that recognizing AI ethics as a critical theory and borrowing insights from the tradition of critical theory can help the field forward. (shrink)

The introduction of contraceptive technologies hasresulted in the separation of sex and procreation. Theintroduction of new reproductive technologies (mainlyIVF and embryo transfer) has led not only to theseparation of procreation and sex, but also to there-definition of the terms mother and family.For the purpose of this essay, I will distinguishbetween:1. the genetic mother – the donor of the egg;2. the gestational mother – she who bears and gives birth to the baby;3. the social mother – the woman who raises the (...) child.This essay will deal only with the form of gestationalsurrogacy in which the genetic parents intend to bethe social parents, and the surrogate mother has nogenetic relationship to the child she bears anddelivers. I will raise questions regarding medicalethical aspects of surrogacy and the obligation(s) ofthe physician(s) to the parties involved. I will arguethat the gestational surrogate is a womb to rent,that there is great similarity between gestationalcommercial surrogacy and organ transplant marketing.Furthermore, despite claims to freedom of choice andfree marketing, I will claim that gestationalsurrogacy is a form of prostitution and slavery,exploitation of the poor and needy by those who arebetter off. The right to be a parent, although notconstitutional, is intuitive and deeply rooted.However, the issue remains whether this rightoverrules all other rights, and at what price to theparties involved. I will finally raise the followingprovocative question to society: In the interim periodbetween today''s limited technology and tomorrow''sextra-corporeal gestation technology (ectogenesis),should utilizing females in PVS (persistent vehetativestate) for gestational surrogacy be sociallyacceptable/permissible – provided they have leftpermission in writing? (shrink)

Developmental systems theory posits that development cannot be segmented by influences acting in isolation, but should be studied through a scientific lens that highlights the complex interactions between these forces over time ( Overton, 2013a ). This poses a unique challenge for developmental psychologists studying complex processes like language development. In this paper, we advocate for the combining of highly sophisticated data collection technologies in an effort to move toward a more systemic approach to studying language development. We investigate the (...) efficiency and appropriateness of combining eye-tracking technology and the LENA (Language Environment Analysis) system, an automated language analysis tool, in an effort to explore the relation between language processing in early development, and external dynamic influences like parent and educator language input in the home and school environments. Eye-tracking allows us to study language processing via eye movement analysis; these eye movements have been linked to both conscious and unconscious cognitive processing, and thus provide one means of evaluating cognitive processes underlying language development that does not require the use of subjective parent reports or checklists. The LENA system, on the other hand, provides automated language output that describes a child’s language-rich environment. In combination, these technologies provide critical information not only about a child’s language processing abilities but also about the complexity of the child’s language environment. Thus, when used in conjunction these technologies allow researchers to explore the nature of interacting systems involved in language development. (shrink)

Facial recognition is a promising emerging technology, but it sometimes fails to recognize people adequately. Facial recognition applications have been found to regularly misidentify certain demographics, misinterpret traits like gender, age, beliefs, or emotions, and categorize individuals in ways that do not resonate with their own sense of identity. In this paper, I argue that in each of these cases, the person who has their face analyzed is not merely misidentified or misunderstood, but misrecognized in an ethically relevant sense. Following (...) Charles Taylor’s The Politics of Recognition (1992) and Axel Honneth’s The Struggle for Recognition (1996), I describe how those subjected to facial recognition systems on the one hand struggle to obtain adequate recognition on a universal level, as being equally important to others, and lack recognition for their individual uniqueness, on the other hand. These forms of misrecognition are of ethical concern, because they can harm a person’s identity formation. So, ironically, facial recognition technology can give rise to a struggle for recognition. (shrink)

This article offers a structural analysis of Cicero's Orator, sections 140–8. Situating Cicero's defence of a form of educational activity in relation to his earlier denials that he is teaching anything, the article proposes an explanation for Cicero's apparent reversal of position rooted in status theory, the conceptual framework developed by Greek and Roman rhetorical theorists for schematizing the points at issue in a case and the corresponding lines of approach that a defender should take. Understanding the status-inspired organization of (...) Cicero's self-defence affords readers smoother passage through a text that is often difficult and obscure. Furthermore, this analysis shows how Cicero deploys rhetorical techniques in defence of his educational endeavours both to support his claim to continued relevance and to exemplify the versatility of the ideal orator whom he portrays in the Orator. (shrink)

Rapidly advancing studies on rhodopsin have focused on new strategies for crystallization of this integral membrane protein for x-ray analysis and on alternative methods for structural determination from nuclear magnetic resonance data. Functional studies of the interactions between the apoprotein and its chromophore have clarified the role of the chromophore in deactivation of opsin and in photoactivation of the pigment.

Preserved human remains from ancient Egypt provide an unparalleled opportunity for studies in the history of disease and medical practices. Egyptian medical papyri describe physiological concepts, disease diagnoses and prescribed treatments which include both ‘irrational’, and ‘rational’ procedures. Many previous studies of Egyptian medicine have concluded that ‘irrational’ methods predominated, but this perception is increasingly challenged by results from scientific studies of ancient human remains, and plant materials. This paper demonstrates the significant contribution being made by multidisciplinary studies to our (...) understanding of disease occurrence and medical treatments in ancient Egypt, and considers the feasibility of developing epidemiological comparisons of ancient and modern data sets that will provide acceptable historical contexts for contemporary disease studies. (shrink)

Axiom 1 of K is the same as Axiom 1 in L, thus we have nothing to prove. Axiom 2 of K is 2(φ → ψ) → (2φ → 2ψ). We give a derivation of this formula in L: (φ → ψ) ∧ φ → ψ 2((φ → ψ) ∧ φ) → 2ψ (the rule from L) 2(φ → ψ) ∧ 2φ → 2ψ (axiom 3 of L and propositional logic) 2(φ → ψ) → (2φ → 2ψ) (propositional logic) Remain (...) the rules of K. Modus ponens is a rule of both so there is nothing to prove. We show that L proves the Necessitation rule. That is, we have to show that if L φ, then L 2φ. The following derivation in L from assumption φ shows this: φ → φ (propositional logic) 2 → 2φ (the rule from L) 2φ (modus ponens using axiom 2 ) This completes the direction of the proof form left to right. (shrink)

This text contains some basic facts about modal logic. For motivation, intuition and examples the reader should consult one of the standard textbooks in the field.

This paper provides a method to obtain terminating analytic calculi for a large class of intuitionistic modal logics. For a given logic L with a cut-free calculus G that is an extension of G3ip the method produces a terminating analytic calculus that is an extension of G4ip and equivalent to G. G4ip was introduced by Roy Dyckhoff in 1992 as a terminating analogue of the calculus G3ip for intuitionistic propositional logic. Thus this paper can be viewed as an extension of (...) Dyckhoff’s work to intuitionistic modal logic. (shrink)

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

One argument for the incompatibility of divine foreknowledge and human freedom runs as follows: God is infallible. God knows the outcome of human actions prior to their performance. Therefore, no human action is free.In other words it is argued that if an essentially omniscient being believes prior to the actual performance of a certain action that that action will be performed at a particular time the action in question cannot be a voluntary action. The crucial premise in the argument, it (...) seems to me, is the assumption that an essentially omniscient being can know the outcome of human actions in advance of their performance, or more simply put, that essential omniscience implies knowledge of future free acts. My purpose here is to argue that this assumption is self-contradictory. (shrink)

Emotion recognition technology uses artificial intelligence to make inferences about a person’s emotions, on the basis of their facial expressions, body language, tone of voice, or other types of input. Underlying such technology are a variety of assumptions about the manifestation, nature, and value of emotions. To assure the quality and desirability of emotion recognition technology, it is important to critically assess the assumptions embedded in the technology. Within philosophy, there is a long tradition of epistemological, ontological, phenomenological, and ethical (...) reflection on the manifestation, nature, and value of emotions. This article draws from this tradition of philosophy of emotions, in order to challenge the assumptions underlying current emotion recognition technology and to promote a more critical engagement with the concept of emotions in the tech-industry. (shrink)

Voorstanders van levensverlenging vooronderstellen dat langer leven wenselijk is en dat ouderdom en de dood dat niet zijn. Maar is een leven zonder dood eigenlijk wel nastrevenswaardig? In dit essay beargumenteer ik dat de dood een essentieel onderdeel van een zinvol leven is. Het is daarom niet eindigheid, maar eeuwigheid die als een bedreiging voor het leven zou moeten worden gezien.

The plurality of discussions and the diversity with which the main ethical questions were approached permit the separation of relative theories elaborated in Islam into three distinct dimentions: religious morality, theological ethics and philosophical ethics. Religious morality was elaborated based exclusively on the precepts of the Koran, and on the teachings of the Tradition (Hadīth). This morality establishes the fundamentals to determine: a) the nature of what is correct, and of what is iniquous; b) that which is within the law (...) and divine power’s reach; c) the liberty, and the moral responsibility of each one. Among the thinkers who elaborated a theological ethic founded on the koranic precepts, and on the Tradition (Hadīth), making use of theological concepts, philosophical categories and, at times, inspirations coming from Sufism, Al-Ghazālī stands out as the most respected theologian of sunni Islam. Among the philosophers, Al-Fārābī, Avicenna, Avempace and Averroes made ample use of Nicomachean Ethics. As they sought to conciliate the teachings of the Koran, and of the Tradition (Hadīth) with philosophy, these philosophers found in the Aristotelian ethics the appropriate indications to realize the ideal model for human society. Miskawayh also stands out who, although did not elaborate any ethical system based on philosophical norms, proficuously utilized the Aristotelian and Platonic doctrines, and the works of Arab philosophers before him such as Al-Kindī, Al-Rāzī and Al-Fārābī. (shrink)

Para elaborar sua profetologia, Maimônides retoma conceitos relativos às teorias do intelecto de Al-Fārābī e de Avicena, que, por sua vez, se baseiam nas noções sobre a alma de Aristóteles. Dessa perspectiva, a Revelação divina deve ser considerada um fato natural inserido na totalidade da natureza criada por Deus. Compreender a Revelação significa, portanto, compreendê-la a partir do homem, uma vez que o profeta, apesar de se tratar de alguém que se destaca do conjunto da humanidade, é sempre um ser (...) humano, possuidor de uma natureza humana. Desse modo, a doutrina da profecia – central no "Guia dos Perplexos" ‒ é elaborada a partir da natureza humana à luz da filosofia racional greco-árabe. Os falāsifa – filósofos muçulmanos helenizantes – já ensinavam que a profecia é possível graças a certa perfeição da natureza humana . Esse ensinamento está fundamentado na teoria do intelecto apresentada por Aristóteles em "De Anima" III, 5, 430a 10 et seq. Contudo, para os filósofos de expressão árabe , a profecia é resultante de certas condições físicas e psíquicas determinadas pelo fluxo necessário das emanações, cuja teoria deriva da "Teologia Pseudo-Aristotélica", um tratado neoplatônico atribuído ao Estagirita que, durante a Idade Média, circulou amplamente nos ambientes filosóficos tanto dos judeus quanto dos muçulmanos. Na cosmovisão neoplatônica adotada por eles, o intelecto do profeta reflete a luz e o conhecimento divino derramado pelo fluxo emanatório do Ser primeiro no mundo celeste, composto pelas dez inteligências separadas, suas almas e esferas. No processo emanatório, a faculdade da imaginação do profeta recebe da última inteligência, o Intelecto Agente, as verdades dos preceitos positivos e culturais da religião, que a imaginação transforma em alegorias e símbolos a serem transmitidos para a humanidade. Maimônides faz da imaginação a pedra de toque de sua profetologia. To elaborate his prophetology, Maimonides uses concepts relating to Al-Fārābī and Avicenna's theories of the intellect which, in turn, are based on Aristotle's notions of the soul. Within this perspective, divine Revelation should be considered a natural fact within the totality of nature created by God. Understanding Revelation therefore means understanding it from a human standpoint, since the prophet ‒ despite being a figure who is set apart from the rest of humanity – is always a human being, with a human nature. Thus, the doctrine of prophecy ‒ central to "The Guide of the Perplexed" ‒ is elaborated based on human nature in light of the rational Greco-Arabic philosophy. The falāsifa – the Hellenizing Muslim philosophers – taught that prophecy is possible thanks to certain perfection of the human nature . This teaching is based on the theory of the intellect, as presented by Aristotle in "De Anima" III, 5, 430a 10 et seq. Therefore, for the philosophers of Arabic expression , prophecy is the result of certain physical and psychic conditions determined by the necessary flow of emanations, whose theory is derived from the "Pseudo-Aristotelian Theology", a Neoplatonic treatise attributed to the Stagyrite which, in the Middle Age, widely circulated in the philosophical milieu, among both Jewish and Muslim. In the Neoplatonic cosmic vision which they adopted, the prophet's intellect reflects the divine light and knowledge overflowing from the emanatory flow from the first Being in the celestial world, which is composed of the ten separate intelligences, their souls and their spheres. In the emanatory process, the prophet's faculty of imagination receives from the ultimate intelligence, the Active Intellect, the truths of the positive and cultural precepts of religion, which the imagination transforms into allegories and symbols to be transmitted to humanity. Maimonides makes the imagination the cornerstone of his prophetology. (shrink)

A filosofia política que se desenvolveu no mundo islâmico, entre os séculos IX e XII, apropriou-se de conceitos da filosofia grega, principalmente de Platão e de Aristóteles. A República e as Leis, de Platão, e a Ética Nicomaqueia, de Aristóteles, foram os textos que fundamentaram as concepções políticas dos filósofos de expres são árabe , desde as virtudes a serem buscadas individualmente até a ideia do melhor regime político. Com base nos textos gregos traduzidos para o árabe, esses filósofos delinearam (...) os objetivos da vida política e o modo como o regime político deveria ser estruturado para alcançá-los. A cidade ideal platônica é o paradigma a ser realizado. O tópico das qualidades essenciais ao soberano faz parte de uma longa tradição que remonta aos “espelhos dos príncipes” de origem persa; está presente também na tradição religiosa e no Direito islâmico. Dois grandes expoentes da filosofia de expressão árabe, Al-Fârâbî e Averróis, retomam o tópico das qualidades essenciais ao filósofo-rei, enunciado na República, e o adaptam a seu universo histórico. (shrink)

This chapter identifies and analyzes ethical issues in video surveillance, with a focus on applications that involve video analytics and facial recognition technology. The first part of the analysis focuses on ethical issues in video analytics, which are techniques that automatically analyze preexisting or gathered video data. Ethical issues are discussed in relation to processes of identification, classification, detection, and tracking of persons. Next, facial recognition technology is discussed, particularly its use in surveillance, and its ethical challenges are investigated. Finally, (...) we focus on three advanced video analytics techniques: facial analysis, behavior analysis, and emotional analysis, which raise additional serious ethical issues. (shrink)

This paper is a sequel to the papers Baaz and Iemhoff [4] and [6] in which an alternative skolemization method called eskolemization was introduced that, when restricted to strong existential quantifiers, is sound and complete for constructive theories. In this paper we extend the method to universal quantifiers and show that for theories satisfying the witness property it is sound and complete for all formulas. We obtain a Herbrand theorem from this, and apply the method to the intuitionistic theory of (...) equality and the intuitionistic theory of monadic predicates. (shrink)