Some things that we take to be the case in a fictional work are never made explicit by the work itself. For instance, we assume that Sherlock Holmes does not have a third nostril, that he wears underpants and that he has never solved a case with a purple gnome, even though neither of these things is ever mentioned in the narration. This article argues that examples like these can be accounted for through the same content-enriching reasoning that we employ (...) when confronted with non-fictional discourse, with the important difference that fictional discourse essentially involves pretence. Fictional discourse works in much the same way as non-fictional discourse, and what is conveyed without being stated can accordingly be explained through familiar pragmatic mechanisms. It is argued that this account carries some distinct advantages over competing views. (shrink)

Biomarker-based predictive tests for subjectively asymptomatic Alzheimer’s disease (AD) are utilized in research today. Novel applications of artificial intelligence (AI) promise to predict the onset of AD several years in advance without determining biomarker thresholds. Until now, little attention has been paid to the new ethical challenges that AI brings to the early diagnosis in asymptomatic individuals, beyond contributing to research purposes, when we still lack adequate treatment. The aim of this paper is to explore the ethical arguments put forward (...) for AI aided AD prediction in subjectively asymptomatic individuals and their ethical implications. The ethical assessment is based on a systematic literature search. Thematic analysis was conducted inductively of 18 included publications. The ethical framework includes the principles of autonomy, beneficence, non-maleficence, and justice. Reasons for offering predictive tests to asymptomatic individuals are the right to know, a positive balance of the risk-benefit assessment, and the opportunity for future planning. Reasons against are the lack of disease modifying treatment, the accuracy and explicability of AI aided prediction, the right not to know, and threats to social rights. We conclude that there are serious ethical concerns in offering early diagnosis to asymptomatic individuals and the issues raised by the application of AI add to the already known issues. Nevertheless, pre-symptomatic testing should only be offered on request to avoid inflicted harm. We recommend developing training for physicians in communicating AI aided prediction. (shrink)

중국 전통 ‘禮’ 문화에는 인문정신과 생태균형 사상이 함께 어우러져 하나를 이룬다. ‘禮’ 문화에는 절도와 조절이 있고, 음양의 균형과 조화가 강조되며, 그리고 禮의 구분과 樂의 조화로움은 은연중에 생태 조화의 사상에 부합한다. 그 生生의 덕과 仁愛와 배려의 정신은 사회윤리의 기초이고 중요 내용이며, 우주질서와 생태윤리의 핵심이다. ‘禮’ 문화 가운데의 생태윤리는 소박한 생태의식으로서 인류의 생존 발전 과정의 자연스런 생태윤리의 구현이자, 전통적인 음양사상의 ‘摩’와 ‘蕩’이 서로 어우러지는 변증법적인 사유의 결과이며, 동시에 그 인문 도덕정신이 우주로 확대되어 나가는 필연적인 산물이다. 그러므로 현대적인 관점에서 보더라도 여전히 눈부시게 빛나며 (...) 더욱 소중한 전통이다. (shrink)

고령화 사회로 접어들면서 그간 가족관계 속에서 행해졌던 돌봄은 여성의 사회 진출 확대, 핵가족화, 출산율 저하 등의 문제로 인해 가족 단위로는 감당하기 어려운 상황에 직면하게 되었다. 이에 따라 고령화 사회의 노인 돌봄을 위한 체계는 가족과 같은 사적 차원을 넘어서서 노인요양보험 등 사회 제도에 기초한 공적 차원으로 전환되고 있는 추세이다. 에바 키테이(Eva F. Kittay)는 모든 인간은 누군가에게 의존을 해야 생존할 수 있고 이로 인해 모든 인간은 돌봄을 제공하고 동시에 돌봄을 받는 상호 간의 윤리적 의무가 있다고 주장하면서 돌봄의 문제를 사회적 책임으로 확장시키고자 하였다. (...) 인류가 무리 생활을 통해 정서적 유대를 기초로 고도의 사회성을 발전시켜 성공한 종이라는 점에서 이러한 주장은 설득력을 가진다. 노인 돌봄 역시 세대 간의 감정적 유대감 형성과 같은 정서적 영역의 토대를 마련할 수 있다면 사회적 책임이 가지는 의무론적인 형식성을 극복하게 될 것이다. 공감은 이러한 점에서 인간 소통과 유대의 결과인 사회성 형성의 강력한 정서적 연결 고리가 될 수 있다. 막스 셸러(Max Scheler)에 따르면 공감은 타인에 대한 인격적 존중을 바탕으로 타인을 나와 같이 느끼고 이해하는 것으로서 인간이라면 누구나 지니고 있는 보편적 능력이다. 따라서 고령화 사회에서의 노인 돌봄은 노인에 대한 존중을 바탕으로 그들의 삶과 고통을 느끼고 이해하는 공감 형성을 통해 실천될 때 비로소 진정한 사회적 책임의 영역으로 승화될 수 있을 것이다. 이에 본 논문에서는 고령화 사회의 바람직한 노인 돌봄 문화를 형성하기 위한 토대로서 공감에 근거한 사회적 책임에 대해 논의해 보고자 한다. (shrink)

The purpose of this study is to demonstrate that Yulgok's sincere intention〔誠意〕 implies the characteristics of virtue ethics. This paper aims to establish the meaningful discussion that Yulgok's sincere intention goes beyond the limits of normative ethics, duty ethics, or the constraints of knowledge, and is significant in pursuing the goal of individual's daily moral practice and well-being. Virtue ethics place emphasis on the will for the prosperity of the community, well-being, the virtues, character, and the cultivation of the agent. (...) The moral agent can intentionally and repeatedly engage in virtuous actions through habituation thereby transforming their character. Yulgok's sincere intention aims to derive natural moral conduct through everyday will for practice, with the goal of cultivating virtuous dispositions. In other words, humans possess intellectual abilities and the virtues of renyilizhi〔仁義禮智〕. By cultivating these virtues, they attain an ideal state of character where virtuous actions can naturally manifest regardless of time and place. When aspiring to virtuous actions, the moral agent must be capable of comparing and analyzing various cases to derive rational judgments and conducts. This can be confirmed through Yulgok's interpretation of yi〔意〕 separated by nianlusi〔念慮思〕. Furthermore, Yulgok emphasized the importance of sincere mind〔實心〕. This is a driving force for appropriate judgment and moral choices making the virtue of renyilizhi〔仁義禮智〕 and impartiality. Therefore Yulgok's sincere intention provides a meaningful discussion explaining the interdependence between intellectual virtues and moral virtues required in the process of habituation. (shrink)

An action-oriented perspective changes the role of an individual from a passive observer to an actively engaged agent interacting in a closed loop with the world as well as with others. Cognition exists to serve action within a landscape that contains both. This chapter surveys this landscape and addresses the status of the pragmatic turn. Its potential influence on science and the study of cognition are considered (including perception, social cognition, social interaction, sensorimotor entrainment, and language acquisition) and its impact (...) on how neuroscience is studied is also investigated (with the notion that brains do not passively build models, but instead support the guidance of action). A review of its implications in robotics and engineering includes a discussion of the application of enactive control principles to couple action and perception in robotics as well as the conceptualization of system design in a more holistic, less modular manner. Practical applications that can impact the human condition are reviewed (e.g., educational applications, treatment possibilities for developmental and psychopathological disorders, the development of neural prostheses). All of this foreshadows the potential societal implications of the pragmatic turn. The chapter concludes that an action-oriented approach emphasizes a continuum of interaction between technical aspects of cognitive systems and robotics, biology, psychology, the social sciences, and the humanities, where the individual is part of a grounded cultural system. (shrink)

t. 1. Le chaos, le temps, le principe anthropique -- t. 2. Les interprétations de la physique quantique -- t. 3. Complexité, vie, conscience.

According to the recovery model, mental healthcare should be aimed towards a conception of recovery articulated by a patient or service user in accord with his or her own specific values. The model thus presupposes and emphasises the agency of the patient and opposes paternalism. Recent philosophical work on the relations between respect, self-respect, self-esteem, shame, and agency suggests, however, two ways in which mental illness itself can undermine self-respect, promote shame and undermine agency, suggesting a tension within the recovery (...) model. I argue, however, that this is a tension rather than a fatal flaw by distinguishing between paternalist and non-paternalist clinical responses to this failure of agency. (shrink)

Developing earlier studies of the system of numbers in Mundurucu, this paper argues that the Mundurucu numeral system is far more complex than usually assumed. The Mundurucu numeral system provides indirect but insightful arguments for a modular approach to numbers and numerals. It is argued that distinct components must be distinguished, such as a system of representation of numbers in the format of internal magnitudes, a system of representation for individuals and sets, and one-to-one correspondences between the numerosity expressed by (...) the number and its metrics. It is shown that while many-number systems involve a compositionality of units, sets and sets composed of units, few-number languages, such as Mundurucu, do not have access to sets composed of units in the usual way. The nonconfigurational character of the Mundurucu language, which is related to a property for which we coin the term 'low compositionality power', accounts for this and explains the curious fact that Mundurucus make use of marked one-to-one correspondence strategies in order to overcome the limitations of the core system at the perceptual/motor interface of the language faculty. We develop an analysis of a particular construction, parallel numbers, which has not been studied before, elucidating the whole system. This analysis, we argue, sheds new light on classical philosophical, psychological and linguistic debates about numbers and numerals and their relation to language, and more particularly, sheds light on few-number languages. (shrink)

본 논문은 공맹유학에서 도덕 감정과 평정심이 어떻게 연관돼 있는지에 대해 분석함으로써 그 윤리학적 함의를 밝힌다. 감정 혹은 정념이 마음에 혼란을 일으켜 평정심을 깨트리는 원인으로 작용할 것이라는 우려를 갖고 있는 일부 철학자들이 있다. 스토아 학파의 아파테이아(apatheia)나 도가의 무정(無情) 사상에 의하면 감정은 삶에 혼란을 몰고 오므로 통제하거나 제거 해야할 대상으로 비판받는다. 이러한 입장은 우울, 분노, 두려움 등 부정적 감정이 지나치게 강하면 심리적 안정을 저해할 수 있다는 측면에서 일리가 없는 것은 아니나 감정이 좋은 삶을 얻는데 기여한다는 사실에 대해 소홀하다는 비판을 면하기 어렵다. 이들과 (...) 달리 공맹유학에서는 적절한 감정의 발현을 통해 더욱 안정적인 심신 상태를 유지할 수 있을 뿐만 아니라 인의예지 등의 덕을 증대시킬 수 있다고 보는 도덕 감정에 기초한 윤리학을 추구한다. 공자와 맹자는 효, 공손, 연민, 부끄러움, 미움, 존중심, 양보심 등이 유덕자에게 반드시 요청되는 요소라고 봄으로써 감정과 덕의 상관성에 주목하는 도덕 심리학을 전개한다. 공맹유학의 평정심을 대표하는 불혹(不惑)과 부동심(不動心)은 옳음에 대한 인지뿐만 아니라 옮음과 관련한 느낌이 적절하게 발현됨으로써 얻을 수 있다. 그러한 맥락에서 맹자는 북궁유, 맹시사, 고자 등이 채택한 용기와 부동심에 대해 의(義) 인식이 미흡하다고 비판함과 아울러 유가철학적 관점에서 도덕 감정에 기초한 평정심 이론을 그 대안으로서 제시한다. (shrink)

본 논문에서는 맹자의 시비지심(是非之心)이 사단(四端)설과 확충(擴充)설에서 어떠한 역할을 하는지를 분석함으로써 옳음과 그름에 대한 도덕 판단이 직관에서 시작해 반성적 사려 차원으로 확장되는 과정을 밝힌다. 맹자의 사단설에 의하면 인간은 정서적 직관과 인지적 직관을 타고난다. 측은지심·수오지심·사양지심은 정서적 직관인 반면에 시비지심은 윤리적 옳고 그름에 대한 인지적 직관에 해당한다. 시비지심은 나머지 삼단과 연동되어 그것들을 도덕적으로 정당화하는 인지를 포함하는 직관적 도덕 판단을 형성한다. 나아가 확충설에 의하면 시비지심은 반성적 사려와 결합해 지(智)로 발전함으로써 의식 차원에서 성찰적 도덕 판단을 형성한다. 지(智)는 의식적 차원의 심화된 이해를 통해 도덕 감정과 덕을 (...) 정당화할 뿐만 아니라 실천할 수 있는 합리적 전략을 고안하는 역할을 한다. 맹자는 시비지심을 지로 발전시킨 사람을 지자(智者)나 현자(賢者)라고 부르며, 이들은 덕에 대한 심화된 이해 및 적절한 실천 전략을 고안하는 데 뛰어나다. 이와 같이 시비지심은 직관과 사려라는 두 영역에서 도덕 감정과 덕을 정당화함으로써 맹자 덕 윤리학의 인지적 구조를 형성한다. (shrink)

This chapter addresses the morality of two types of national security electronic surveillance (SIGINT) programs: the analysis of communication “metadata” and dragnet searches for keywords in electronic communication. The chapter develops a standard for assessing coercive government action based on respect for the autonomy of inhabitants of liberal states and argues that both types of SIGINT can potentially meet this standard. That said, the collection of metadata creates opportunities for abuse of power, and so judgments about the trustworthiness and competence (...) of the government engaging in the collection must be made in order to decide whether metadata collection is justified in a particular state. Further, the moral standard proposed has a reflexive element justifying adversary states’ intelligence collection against one another. Therefore, high-tech forms of SIGINT can only be justified at the cost of justifying cruder versions of signals intelligence collection practiced by a state’s less-advanced adversaries. (shrink)

This paper investigates the implicative conditional, a connective intended to describe the logical behavior of an empirically defined class of natural language conditionals, also named implicative conditionals, which excludes concessive and some other conditionals. The implicative conditional strengthens the strict conditional with the possibility of the antecedent and of the contradictory of the consequent. $${p\Rightarrow q}$$ p ⇒ q is thus defined as $${\lnot } \Diamond {(p \wedge \lnot q) \wedge } \Diamond {p \wedge } \Diamond {\lnot q}$$ ¬ ◊ (...) ( p ∧ ¬ q ) ∧ ◊ p ∧ ◊ ¬ q. We explore the logical properties of this conditional in a reflexive normal Kripke semantics, provide an axiomatic system and prove it to be sound and complete for our semantics. The implicative conditional validates transitivity and contraposition, which we take to be integral parts of reasoning and communication. But it only validates restricted versions of strengthening the antecedent, right weakening, simplification, and rational monotonicity. Apparent counterexamples to some of these properties are explained as due to contextual factors. Finally, the implicative conditional avoids the paradoxes of material and strict implication, and validates some connexive principles such as Aristotle’s theses and weak Boethius’ thesis, as well as some highly entrenched principles of conditionals, such as conjunction of consequents, disjunction of antecedents, modus ponens, cautious monotonicity and cut. (shrink)

Chapter 8 contains a detailed discussion of the consequences that may be inferred by the doctrines discussed in the Gorgias. The position of the Gorgias recalls that of the Protagoras. Then, it is claimed that, although the Gorgias tries to refute the earlier dialogue’s hedonist view, Plato nevertheless still holds that happiness is the state in which all desires are fulfilled. Consequently, virtues are considered valuable only because they are means to attain a further end. Finally, it may be suggested (...) that the Gorgias makes a sort of transition from the early dialogues to the mature position of the Republic. (shrink)

Qu'attendre des chercheurs en sciences sociales? Qu'ils fassent tout bonnement leur métier ou qu'à partir de leurs analyses ils s'impliquent dans les problèmes qui relèvent de leur compétence ou même qu'à partir de leur position de chercheur ils prennent publiquement position sur les grandes questions du jour? Ces alternatives sont loin d'épuiser le champ des possibles, mais les énoncer invite à s'interroger sur les rapports qu'entretiennent les travaux de recherche en sciences sociales avec les pratiques sociales qu'elles étudient. Ces questions (...) n'étaient pas étrangères à Philippe Lucas - et c'est peu dire. Elles sont aussi à l'origine de ce livre. Président de l'université Lumière-Lyon II avant d'être nommé recteur de l'Académie de Bordeaux puis de l'Académie de Caen, Philippe Lucas fut aussi et d'abord un chercheur qui concevait son travail de recherche comme un engagement. Sa " sociologie impliquée " supposait la confrontation des points de vue et le débat non seulement après coup, une fois le travail terminé, mais avant tout dès les premières investigations et tout au long de la recherche. Quel meilleur hommage rendre à Philippe Lucas que de reprendre aujourd'hui ces questions qui furent les siennes? Il les avait posées à sa manière mais leur actualité nous frappe, leur importance aussi. Ceux qui ont contribué à cet ouvrage collectif ont tenté d'y répondre et d'abord de les reformuler en proposant tantôt leur témoignage tantôt leurs réflexions de chercheurs sur l'implication et l'engagement : leur propre implication et celle de leurs disciplines, leur propre engagement et celui de leurs disciplines. (shrink)

Flat Physicalism is a theory of through and through type reductive physicalism, understood in light of recent results in the conceptual foundations of physics. In Flat Physicalism, as in physics, so-called "high level" concepts and laws are nothing but partial descriptions of the complete states of affairs of the universe. "Flat physicalism" generalizes this idea, to form a reductive picture in which there is no room for levels, neither explanatory nor ontological. The paper explains how phenomena that seem to be (...) cases of multiple realization of special sciences kinds by physical kinds are fully explains in a reductive physicalist way. Finally, the paper exemplifies the fruitfulness of this reductive approach by showing how it can account even for a case of high-level anomaly in a deterministic universe (for example anomaly of the mental, should this turn our to be a fact about the world) - a result that may be called Anomalous Physicalism. (shrink)

Algorithms silently structure our lives. Algorithms can determine whether someone is hired, promoted, offered a loan, or provided housing as well as determine which political ads and news articles consumers see. Yet, the responsibility for algorithms in these important decisions is not clear. This article identifies whether developers have a responsibility for their algorithms later in use, what those firms are responsible for, and the normative grounding for that responsibility. I conceptualize algorithms as value-laden, rather than neutral, in that algorithms (...) create moral consequences, reinforce or undercut ethical principles, and enable or diminish stakeholder rights and dignity. In addition, algorithms are an important actor in ethical decisions and influence the delegation of roles and responsibilities within these decisions. As such, firms should be responsible not only for the value-laden-ness of an algorithm but also for designing who-does-what within the algorithmic decision. As such, firms developing algorithms are accountable for designing how large a role individual will be permitted to take in the subsequent algorithmic decision. Counter to current arguments, I find that if an algorithm is designed to preclude individuals from taking responsibility within a decision, then the designer of the algorithm should be held accountable for the ethical implications of the algorithm in use. (shrink)

Even in psychological literature, which describes many determining variables related to the school domain, few studies have investigated the universal mechanism underlying parent–child relations, which is a prototype matrix for future student–teacher relations. The role of the imprinted schema of children’s obligations toward parents seems to be crucial for school functioning in classroom society. The Dual Filial Piety Model is comprised of two higher-order factors that correspond to the two focal filial piety attributes: reciprocal and authoritarian, which have been shown (...) to have distinct implications on social adaptation and individuals’ psychological functioning. In this study, we investigate the relationship between filial piety and student attitudes in a more individualistic and egalitarian culture and in a more collectivistic and hierarchical society. The measurement invariances of three scales, i.e., the Vietnamese adaptation of DFP Scale, the Utrecht Work Engagement Scale, and the Study Satisfaction Scale, were improved in the MLM analyses. Our results show that in more individualistic cultures, the RFP is a stronger predictor of study engagement and study satisfaction; however, the AFP is a better factor to predict study engagement in more collectivistic cultures. What is more, only RFP positively correlates with study satisfaction in individualistic culture. Our findings revealed that in different cultures, different aspects of filial piety should be emphasized by parents in the context of the future academic achievements of their children. The conclusion is that the prevention and intervention strategies or techniques intended for children with school problems should be culturally appropriate and addressed to the parents of kindergarten and later to very early-stage education teachers. The results of studies based on the DFPM may stimulate practical applications and policy development within the domain of success and failure in the academic environment. (shrink)

This paper aims to shed new light on certain philosophical theories of perceptual experience by examining the semantics of perceptual ascriptions such as “Jones sees an apple.” I start with the assumption, recently defended elsewhere, that perceptual ascriptions lend themselves to intensional readings. In the first part of the paper, I defend three theses regarding such readings: I) intensional readings of perceptual ascriptions ascribe phenomenal properties, II) perceptual verbs are not ambiguous between intensional and extensional readings, and III) intensional perceptual (...) ascriptions have a relational form. The second part of the paper describes the implications of I-III for theories of perceptual experience. I argue that I-III support and reconcile the three main views of perceptual experience, relationalism, disjunctivism, and representationalism. However, I-III leave open at least one important point of contention: particularism, the view that we experience external objects. I conclude by exploring the implications of accepting or denying particularism given I-III. (shrink)

본 논문의 목적은 아리스토텔레스의 논의를 따라가면서 친구사랑의 윤리학적 함의를 읽어내는 것이다. 아리스토텔레스의 논의의 중심에는 품성이 탁월한 친구간의 사랑이라는 개념이 있다. 아리스토텔레스에 의하면, 품성이 탁월한 친구간의 사랑은 각 친구가 행위를 통해서 드러내는 ‘도덕적 가치’(선)에 대한 상호적 사랑이다. 다시 말해서 품성이 탁월한 친구가 서로를 사랑한다는 것은 상대방이 잘 되기를 바라는 것이며 상대방의 탁월한 품성을 사랑한다는 것을 의미한다. 아리스토텔레스는 품성이 탁월한 친구간의 사랑이 현실적으로 가능하기 위한 조건들을 구체적으로 제시하고 있다. 질료적 조건으로는 성별, 연령대, 인구학적 요건, 부, 올바른 교육, 좋은 습관 등이 있다. 더 (...) 중요한 조건은 활동과 정서의 유사함이다. 더 나아가 아리스토텔레스는 정의의 원리가 곧 친구사랑의 원리라고 말하고 있다. 참된 친구는 서로에게 부정의하게 행동하지 않으며 부정의하게 행동할 수도 없다는 것이다. 아리스토텔레스의 윤리학적 체계에서 가장 중요한 개념은 인간의 최고선 즉 행복이다. 아리스토텔레스에 의하면 행복은 탁월한 품성들을 따른 혼의 활동이요, 탁월한 품성들 중에서도 중요한 하나의 품성이 바로 품성이 탁월한 친구간의 사랑이다. 품성이 탁월한 친구간의 사랑은 정의나 관대함과 같은 다른 탁월한 품성들과 외적 선들이 결합된 또 하나의 탁월한 품성이다. (친구의) 존재목적에 가장 잘 부합하는 친구들은 함께 탁월하지 않은 품성의 확산을 효과적으로 막을 뿐만 아니라 탁월한 품성을 계발할 수 있는 여건을 조성한다. 따라서 아리스토텔레스의 윤리학적 체계 내에서는 보다 더 행복하게 살기 위해서 도덕적 가치를 사랑하는 친구가 필요하며, 도덕성을 형성하는 데 있어서도 그런 친구가 중요한 역할을 한다. 아리스토텔레스의 추론을 따른다면, 우리는 정의롭게 살아야 하듯이 도덕적 가치를 사랑하는 사람들을 사랑하면서 살아야 한다. 품성이 탁월한 친구간의 유대를 통해서 가장 큰 행복이 성취되기 때문이다. (shrink)

웰니스케어(Wellness Care)는 ‘웰니스(wellness)와 돌봄(care)’이 결합된 개념으로서, ICT 기반 웰니스케어는 신체적·정서적 건강과 환경적·재정적 안정 등 개인의 삶 전반을 건강하게 하는 복합적 요인들을 관리하는 것을 목표로 한다. 이러한 측면에서 ICT 기반 웰니스케어는 고령사회에 노인 건강을 포함한 삶 전반의 문제를 예방하고 관리하는 총체적인 노인돌봄 체계로서 중요한 의미를 가질 수 있을 것이다. 그러나 이처럼 ICT 기반 웰니스케어가 노인 돌봄 체계로서 중요한 의미를 가진다 할지라도, 이에 대한 사회적 토대가 우선적으로 마련되지 않는다면 노인 돌봄의 문제를 해결함에 있어 ICT 기반 웰니스케어의 적극적인 역할을 기대할 수 없을 것이다. (...) 따라서 고령사회의 ICT 기반 웰니스케어 체계를 구축하기 위해서는 이에 대한 사회적 공감대, ICT 기반 웰니스케어에서 환자-의사의 새로운 신뢰 관계, 그리고 노인들의 ICT 기술 활용 교육 등의 문제를 해결하기 위한 개인적․사회적 차원의 노력이 선행되어야 할 것이다. 즉 ICT와 같은 첨단 기술을 이용하기 위해서는 이에 대한 개인적사회적 공감이 전제되어야 한다. 공감은 그 편리성에도 불구하고 ICT 도입으로 인한 인간의 도구화와 소외 의식을 극복하여 개인과 집단, 그리고 사회를 인간적으로 소통시킬 수 있는 지반이 되기 때문이다. 이에 본 논문에서는 ICT 기반 웰니스케어를 노인들이 활용함에 있어 발생할 수 있는 문제점을 분석하고 이를 극복하기 위한 토대로서 공감에 대해 고찰해 볼 것이다. 그리고 이를 통해 고령사회, ICT 기반 웰니스케어 활용을 위한 토대로서 공감이 가지는 의의에 대해 논의해 보고자 한다. (shrink)

Using path-breaking discoveries of cognitive science, Mark Johnson argues that humans are fundamentally imaginative moral animals, challenging the view that morality is simply a system of universal laws dictated by reason. According to the Western moral tradition, we make ethical decisions by applying universal laws to concrete situations. But Johnson shows how research in cognitive science undermines this view and reveals that imagination has an essential role in ethical deliberation. Expanding his innovative studies of human reason in Metaphors We Live (...) By and The Body in the Mind, Johnson provides the tools for more practical, realistic, and constructive moral reflection. (shrink)

Closed Loop medical devices such as Closed Loop Deep Brain Stimulation and Brain Computer Interface are some of the emerging neurotechnologies. New generations of implantable brain–computer interfaces have recently gained success in human clinical trials. These implants detect specific neuronal patterns and provide the subject with information to respond to these patterns. Further, Closed Loop brain devices give control to the subject so that he can respond and decide on a therapeutic goal. Although the implants have improved subjects’ quality of (...) life, their use has raised varied ethical concerns. The aim of this study is to provide an overview of the ethical implications specific to the therapeutic goals of closed loop brain implants. The authors analyze the related work qualitatively and quantitatively so as to help readers in understanding the various ethical implications of closed loop brain implants. (shrink)

Patients are increasingly turning to medical crowdfunding as a way to cover their healthcare costs. In the case of Charlie Gard, an infant born with encephalomyopathic mitochondrial DNA depletion syndrome, crowdfunding was used to finance experimental nucleoside therapy. Although this treatment was not provided in the end, we will argue that the success of the Gard family’s crowdfunding campaign reveals a number of potential ethical concerns. First, this case shows that crowdfunding can change the way in which communal healthcare resources (...) are allocated. Second, within the UK’s National Health Service, healthcare is ostensibly not a market resource; thus, permitting crowdfunding introduces market norms that could commodify healthcare. Third, pressures inherent to receiving funds from external parties may threaten the ability of patients-cum-recipients to voluntarily consent to treatment. We conclude that while crowdfunding itself is not unethical, its use can have unforeseen consequences that may influence conceptions of healthcare and how it is delivered. (shrink)

The Implications of Immanence develops a philosophy of life in opposition to the notion of “bio-power,” which reduces the human to the question of power over what Giorgio Agamben terms “bare life,” mere biological existence. Breaking with all biologism or vitalism, Lawlor attends to the dispersion of death at the heart of life, in the “minuscule hiatus” that divides the living present, separating lived experience from the living body and, crucially for phenomenology, inserting a blind spot into a visual field.Lawlor (...) charts here a post-phenomenological French philosophy. What lies beyond phenomenologyis “life-ism,” the positive working out of the effects of the “minuscule hiatus” in a thinking that takes place on a “plane of immanence,” whose implications cannot be predicted. Life-ism means thinking life and death together, thinking death as dispersed throughout life. In carefully argued and extensively documented chapters, Lawlor sets out the surpassing of phenomenology and the advent of life-ism in Merleau-Ponty, Derrida, and Foucault, with careful attention to the writings by Husserl and Heidegger to which these thinkers refer.A philosophy of life has direct implications for present-day political and medical issues. The book takes its point of departure from the current genocide in Darfur and provides conceptual tools for intervening in such issues as the AIDS epidemic and life-support for the infirm. Indeed, the investigations contained in The Implications of Immanence are designed to help us emerge once and for all out of the epoch of bio-power.“Lawlor’s novel way of treating the concept of life is stimulating, original, and necessary for the social well being of our time.”—Fred Evans, Duquesne University“The Implications of Immanence continues the most promising, rigorous, and fruitful ongoing research project among scholars of twentieth-century philosophy. . . .A wonderful new book.”—John Protevi, Louisiana State University. (shrink)

이 글의 주된 목적은 니체의 도덕철학의 규범연관성과 그것의 자연주의적 정당화 가능성을 해명하는 데 있다. 니체는 강력한 도덕 비판자라는 이미지 때문에 오랫동안 비규범적인 인물로 평가받아 왔다. 하지만 니체가 도덕을 비판했다는 사실이 그가 규범적 기획을 포기했거나, 그가 철저하게 비규범적 입장만을 견지했다는 주장의 근거가 되는 것은 아니다. 니체는 누구보다 강한 도덕적 파토스의 소유자였으며, 오히려 그는 매우 다른 관점에서 도덕의 새로운 개념을 위한 토대를 밝히려고 시도했다.BR 니체의 규범적 관점들과 니체에게 귀속되어 왔던 자연주의적 세계관의 연관성을 보여주기 위해 필자는 니체의 도덕철학을 개방적 자연주의의 한 형태로 해석했고, (...) 이 관점에서 라이터와 샤흐트의 논의의 난점을 지적했다. 또한 체험주의적 시각에 의지해서 필자는 니체의 도덕철학이 전통 윤리학의 규범성에 대한 절대주의적 개념을 넘어서는 ‘나쁜 것의 윤리학’의 한 형태로 읽힐 수 있다고 주장했다. ‘나쁜 것의 윤리학’에 따르면 도덕철학의 본질적 과제는 규범적 강제성을 축으로 금지의 영역을 규정하는 데 있다. 이처럼 자연주의적 측면에서 니체 도덕철학의 규범연관성을 밝히는 것은 규범윤리학과 비규범윤리학 사이의 그릇된 이분법을 넘어서는 대안적인 시각에 대한 하나의 새로운 가능성을 제안하게 될 것이다. (shrink)

David Bohm is one of the foremost scientific thinkers of today and one of the most distinguished scientists of his generation. His challenge to the conventional understanding of quantum theory has led scientists to reexamine what it is they are going and his ideas have been an inspiration across a wide range of disciplines. _Quantum Implications_ is a collection of original contributions by many of the world' s leading scholars and is dedicated to David Bohm, his work and the issues (...) raised by his ideas. The contributors range across physics, philosophy, biology, art, psychology, and include some of the most distinguished scientists of the day. There is an excellent introduction by the editors, putting Bohm's work in context and setting right some of the misconceptions that have persisted about the work of David Bohm. (shrink)

An implication is a proposition, a consequence is a relation between propositions, and an inference is act of passage from certain premise-judgements to another conclusion-judgement: a proposition is true, a consequence holds, whereas an inference is valid. The paper examines interrelations, differences, refinements and linguistic renderings of these notions, as well as their history. The truth of propositions, respectively the holding of consequences, are treated constructively in terms of verification-objects. The validity of an inference is elucidated in terms of (...) the existence of a chain of immediately evident steps linking premises and conclusion. (shrink)