Search results for 'Grace Ai-Ling Chou' (try it on Scholar)

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  1. Grace Ai-Ling Chou (2008). The Chinese Academy of Social Sciences (CASS): Shaping the Reforms, Academia, and China (1977–2003) – by Margaret Sleeboom-Faulkner. [REVIEW] Journal of Chinese Philosophy 35 (2):369–371.score: 2010.0
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  2. Sanni Elison & Hui-Tzu Grace Chou (2014). Impact of Birth Order on Religious Behaviors Among College Students Raised by Highly Religious Mormon Parents. Archive for the Psychology of Religion 36 (1):105-117.score: 240.0
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  3. Wei-Lun Chou & Su-Ling Yeh (2011). Subliminal Spatial Cues Capture Attention and Strengthen Between-Object Link. Consciousness and Cognition 20 (4):1265-1271.score: 240.0
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  4. Mother Grace (1945). Aventures in Grace. Thought 20 (4):735-739.score: 180.0
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  5. Mother Grace (1947). Spirit of Grace. Thought 22 (1):186-187.score: 180.0
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  6. Silin Ai (2011). Ai Silin Lun Wen Xuan. Zhonghua Shu Ju.score: 180.0
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  7. Mother Grace (1943). Poetry as a Means of Grace. Thought 18 (4):723-724.score: 180.0
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  8. Denis L. Baggi (2000). The Intelligence Left in AI. AI and Society 14 (3-4):348-378.score: 27.0
    In its forty years of existence, Artificial Intelligence has suffered both from the exaggerated claims of those who saw it as the definitive solution of an ancestral dream — that of constructing an intelligent machine-and from its detractors, who described it as the latest fad worthy of quacks. Yet AI is still alive, well and blossoming, and has left a legacy of tools and applications almost unequalled by any other field-probably because, as the heir of Renaissance thought, it represents a (...)
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  9. Liu Feng (1989). The AI Elephant. AI and Society 3 (4):336-345.score: 27.0
    The paper presents a Chinese philosophical point of view of AI, and presents a novel system of the AI machine. There are two basic relations or contradictions which drive computer developments forward. One is between software and hardware and the other is between data structure and system organization. It is suggested that a description of a future AI system should primarily start from these contradictions.
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  10. Dr Toshiyuki Furukawa (1990). AI in Medicine: A Japanese Perspective. [REVIEW] AI and Society 4 (3):196-213.score: 27.0
    This article is concerned with the history and current state of research activities into medical expert systems (MES) in Japan. A brief review of expert systems' work over the last ten years is provided and here is a discussion on future directions of artificial intelligence (AI) applications in medicine, which we expect the Japanese AI community in medicine (AIM) to undertake.
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  11. Keizo Sato (1991). From AI to Cybernetics. AI and Society 5 (2):155-161.score: 27.0
    Well-known critics of AI such as Hubert Dreyfus and Michael Polanyi tend to confuse cybernetics with AI. Such a confusion is quite misleading and should not be overlooked. In the first place, cybernetics is not vulnerable to criticism of AI as cognitivistic and behaviouristic. In the second place, AI researchers are recommended to consider the cybernetics approach as a way of overcoming the limitations of cognitivism and behaviourism.
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  12. Ronald Stamper (1988). Pathologies of AI: Responsible Use of Artificial Intelligence in Professional Work. [REVIEW] AI and Society 2 (1):3-16.score: 27.0
    Although the AI paradigm is useful for building knowledge-based systems for the applied natural sciences, there are dangers when it is extended into the domains of business, law and other social systems. It is misleading to treat knowledge as a commodity that can be separated from the context in which it is regularly used. Especially when it relates to social behaviour, knowledge should be treated as socially constructed, interpreted and maintained through its practical use in context. The meanings of terms (...)
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  13. Jacqueline Mariña (1997). Kant on Grace: A Reply to His Critics. Religious Studies 33 (4):379-400.score: 24.0
    Against those who dismiss Kant's project in the "Religion" because it provides a Pelagian understanding of salvation, this paper offers an analysis of the deep structure of Kant's views on divine justice and grace showing them not to conflict with an authentically Christian understanding of these concepts. The first part of the paper argues that Kant's analysis of these concepts helps us to understand the necessary conditions of the Christian understanding of grace: unfolding them uncovers intrinsic relations holding (...)
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  14. Andrew J. Mitchell (2011). The Exposure of Grace: Dimensionality in Late Heidegger. Research in Phenomenology 40 (3):309-330.score: 24.0
    Heidegger's reflections on grace culminate in the years 1949-54 where grace names a figure for the ineluctable exposure of existence. Heidegger rethinks the relationship between what exists and the world in which it is found as one that is always open to grace. For Heidegger, this world is what he terms the “dimension” between earth and sky. The relationship is only possible where existence is no longer construed as a self-contained presence but instead is thought as something (...)
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  15. Setargew Kenaw (2008). Hubert L. Dreyfus's Critique of Classical AI and its Rationalist Assumptions. Minds and Machines 18 (2):227-238.score: 24.0
    This paper deals with the rationalist assumptions behind researches of artificial intelligence (AI) on the basis of Hubert Dreyfus’s critique. Dreyfus is a leading American philosopher known for his rigorous critique on the underlying assumptions of the field of artificial intelligence. Artificial intelligence specialists, especially those whose view is commonly dubbed as “classical AI,” assume that creating a thinking machine like the human brain is not a too far away project because they believe that human intelligence works on the basis (...)
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  16. Blake H. Dournaee (2010). Comments on “The Replication of the Hard Problem of Consciousness in AI and Bio-AI”. Minds and Machines 20 (2):303-309.score: 24.0
    In their joint paper entitled The Replication of the Hard Problem of Consciousness in AI and BIO-AI (Boltuc et al. Replication of the hard problem of conscious in AI and Bio- AI: An early conceptual framework 2008), Nicholas and Piotr Boltuc suggest that machines could be equipped with phenomenal consciousness, which is subjective consciousness that satisfies Chalmer’s hard problem (We will abbreviate the hard problem of consciousness as H-consciousness ). The claim is that if we knew the inner workings of (...)
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  17. Douglas R. Anderson (2005). The Grace and the Severity of the Ideal: John Dewey and the Transcendent (Review). [REVIEW] Journal of Speculative Philosophy 19 (3):280-283.score: 24.0
    In The Grace and the Severity of the Ideal, Victor Kestenbaum swims against the current of Dewey scholarship. He declares for and gives close articulation to the importance of transcendence in the philosophy of John Dewey. The guiding thread of the book is "the proposal that Dewey never outgrew his idealistic period. His philosophical achievement is not to be located in his naturalism but in the frontiers along which the natural and the transcendental touch" (137). Kestenbaum does not argue (...)
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  18. Y. J. Erden (2010). Could a Created Being Ever Be Creative? Some Philosophical Remarks on Creativity and AI Development. Minds and Machines 20 (3):349-362.score: 24.0
    Creativity has a special role in enabling humans to develop beyond the fulfilment of simple primary functions. This factor is significant for Artificial Intelligence (AI) developers who take replication to be the primary goal, since moves toward creating autonomous artificial-beings beg questions about their potential for creativity. Using Wittgenstein’s remarks on rule-following and language-games, I argue that although some AI programs appear creative, to call these programmed acts creative in our terms is to misunderstand the use of this word in (...)
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  19. Jennifer Erin Beste (2007). God and the Victim: Traumatic Intrusions on Grace and Freedom. Oxford University Press.score: 24.0
    Challenges of interpersonal harm for a theology of freedom and grace -- Karl Rahner's theological anthropology -- The role of freedom and grace in the construction of the human self -- The vulnerable self and loss of agency -- Trauma theory and the challenge to a Rahnerian theology of freedom and grace -- The fragmented self and constrained agency -- Feminist theories as correctives to a Rahnerian anthropology -- Response to the challenge -- Rahner's theology revisited -- (...)
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  20. Mark Coeckelbergh (2010). Health Care, Capabilities, and Ai Assistive Technologies. Ethical Theory and Moral Practice 13 (2):181 - 190.score: 24.0
    Scenarios involving the introduction of artificially intelligent (AI) assistive technologies in health care practices raise several ethical issues. In this paper, I discuss four objections to introducing AI assistive technologies in health care practices as replacements of human care. I analyse them as demands for felt care, good care, private care, and real care. I argue that although these objections cannot stand as good reasons for a general and a priori rejection of AI assistive technologies as such or as replacements (...)
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  21. L. J. van Vuuren & F. Crous (2005). Utilising Appreciative Inquiry (AI) in Creating a Shared Meaning of Ethics in Organisations. Journal of Business Ethics 57 (4):399-412.score: 24.0
    . The management of ethics within organisations typically occurs within a problem-solving frame of reference. This often results in a reactive, problem-based and externally induced approach to managing ethics. Although basing ethics management interventions on dealing with and preventing current and possible future unethical behaviour are often effective in that it ensures compliance with rules and regulations, the approach is not necessarily conducive to the creation of sustained ethical cultures. Nor does the approach afford (mainly internal) stakeholders the opportunity to (...)
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  22. Jennifer L. Soerensen (2014). Search, Rest, and Grace in Pascal. International Journal for Philosophy of Religion 76 (1):19-40.score: 24.0
    For Pascal, how are human beings related, or how do they relate themselves, to the summum bonum in this life? In what sense do they share in it, and how do they come to share in it? These are questions that emerge in many ways in Pascal’s writing, significantly in his concept of repos. To answer these questions, especially by elucidating what repos is for human beings in this life, I would like to begin with Graeme Hunter’s “Motion and Rest (...)
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  23. Felipe W. Martinez, Nancy Fumero & Ben Segal (2013). Grande Sertão: Veredas by João Guimarães Rosa. Continent 3 (1):27-43.score: 24.0
    INTRODUCTION BY NANCY FUMERO What is a translation that stalls comprehension? That, when read, parsed, obfuscates comprehension through any language – English, Portuguese. It is inevitable that readers expect fidelity from translations. That language mirror with a sort of precision that enables the reader to become of another location, condition, to grasp in English in a similar vein as readers of Portuguese might from João Guimarães Rosa’s GRANDE SERTÃO: VEREDAS. There is the expectation that translations enable mobility. That what was (...)
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  24. Grace Chou Hui-Tzu & Scott Johansen (2013). Impact of Childhood Attachment with Parents on the Change of Relationship with God Following Life Events. Archive for the Psychology of Religion 35 (2):153-168.score: 24.0
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  25. Anja Oskamp, Maaike Tragter & Cees Groendijk (1995). AI and Law: What About the Future? [REVIEW] Artificial Intelligence and Law 3 (3):209-215.score: 24.0
    The introduction of results of AI and Law research in actual legal practice advances disturbingly slow. One of the problems is that most research can be classified as either theoretical or pragmatic, while combinations of these two are scarce. This interferes with the need for feedback as well as with the need of getting support, both financially and from actual legal practice. The conclusion of this paper is that an emphasis on research that generates operational and sophisticated systems is necessary (...)
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  26. James DiCenso (forthcoming). Grace and Favor in Kant's Ethical Explication of Religion. International Journal for Philosophy of Religion:1-23.score: 24.0
    This paper discusses Kant’s assessment of the religious idea of grace in relation to autonomous ethical practice. Following Kant’s own explanation of his methods and goals in interpreting religious ideas, my focus is on the ethical import of inherited religious concepts for human beings, rather than on literal theological dogmas concerning supernatural matters. I focus on how Kant’s inquiry into the ethical significance of the idea of grace is intertwined with another less recognized concept, that of favor (Gunst). (...)
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  27. Stephan Zelewski (1991). Die Starke KI-TheseThe Strong AI-Thesis. Journal for General Philosophy of Science 22 (2):337-348.score: 24.0
    Summary The controversy about the strong AI-thesis was recently revived by two interrelated contributions stemming from J. R. Searle on the one hand and from P. M. and P. S. Churchland on the other hand. It is shown that the strong AI-thesis cannot be defended in the formulation used by the three authors. It violates some well accepted criterions of scientific argumentation, especially the rejection of essentialistic definitions. Moreover, Searle's ‘proof’ is not conclusive. Though it may be reconstructed in a (...)
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  28. Leslie Stevenson (2014). Kant on Freewill, Grace and Forgiveness. Diametros 39:125-139.score: 24.0
    How do our secular reflections on freewill relate to the theological tradition of human freedom and divine grace? I will pursue this question with reference to Kant, who represents a half-way house between Christianity and the atheism of other Enlightenment thinkers. But are those the only two alternatives? I suggest that Kant’s wrestling with the notion of divine grace can draw us all towards recognition of the ultimate mystery of human motivation and behaviour, and our need for forgiveness (...)
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  29. Árpád Szakolczai (2006). Sociology, Religion, and Grace. Routledge.score: 24.0
    For the first time in book format, the sociology or grace (or enchantment) is explained and explored in some detail. Grace is a central concept of theology, while the term also has a wide range of meanings in many fields. The results of this study are fascinating. The author's writings on this topic take the reader on an intriguing journey which traverses subjects ranging from theology, through the history of art, archaeology and mythology to anthropology. As such, this (...)
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  30. Adam Miller (2013). Speculative Grace: Bruno Latour and Object-Oriented Theology. Fordham University Press.score: 24.0
    This book offers a novel account of grace, framed in terms of Bruno Latour's "principle of irreduction.
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  31. Mike Thomas & Caroline Rowland (2013). Leadership, Pragmatism and Grace: A Review. Journal of Business Ethics:1-13.score: 24.0
    Leadership takes a central role in the public affairs agenda. This article is a review of published works on leadership focusing on the concept of grace. It discusses the role of compassion and kindness in current leadership theory and practice and whether these attributes have value in sustainable models. Findings indicate that there is conceptual confusion regarding the definition of compassion and its application in leadership practices. Kindness is not discussed within the concept of compassion and kindness itself may (...)
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  32. L. Wolfgang Bibel (2004). AI and the Conquest of Complexity in Law. Artificial Intelligence and Law 12 (3):159-180.score: 24.0
    The paper identifies some of the problems with legal systems and outlines the potential of AI technology for overcoming them. For expository purposes, this outline is based on a simplified epistemology of the primary functions of law. Social and philosophical impediments from the side of the legal community to taking advantage of the potential of this technology are discussed and strategic recommendations are given.
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  33. Patrick Fridenson (2002). Le Mouvement Social. Clio 2:16-16.score: 24.0
    J'ai la faiblesse d'affirmer que parmi les revues françaises d'histoire Le Mouvement Social est la revue qui a publié le plus d'articles et de comptes rendus en matière d'histoire des femmes et du gender. Chacun peut le vérifier grâce à nos pages Web sur le site Internet du Dictionnaire créé par Jean Maitron. Elles comportent la table des matières complète de la revue depuis sa fondation en 1960. Notre rédaction est extrêmement fière de ce résultat. Mais elle reconnaît qu'il a (...)
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  34. Nancy G. Slack (2003). Are Research Schools Necessary? Contrasting Models of 20th Century Research at Yale Led by Ross Granville Harrison, Grace E. Pickford and G. Evelyn Hutchinson. Journal of the History of Biology 36 (3):501 - 529.score: 24.0
    This paper compares and contrasts three groups that conducted biological research at Yale University during overlapping periods between 1910 and 1970. Yale University proved important as a site for this research. The leaders of these groups were Ross Granville Harrison, Grace E. Pickford, and G. Evelyn Hutchinson, and their members included both graduate students and more experienced scientists. All produced innovative research, including the opening of new subfields in embryology, endocrinology and ecology respectively, over a long period of time. (...)
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  35. Alan Sokal, Mort Et Vie du Positivisme.score: 24.0
    Une des réactions qui m’a le plus surpris suite à la publication, avec Alan Sokal, d’ Impostures intellectuelles (1), c’est l’accusation qui nous a été faite d’être « positivistes ». En effet, nulle part nous ne défendons cette doctrine et, les rares fois où nous en parlons, c’est pour la critiquer. Néanmoins j’ai vite compris qu’il fallait distinguer entre positivisme et « positivisme », c’est-à-dire entre une doctrine philosophique complexe ayant prospéré à une certaine époque et à laquelle plus personne (...)
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  36. Cécile Hochard (1996). Souvenirs de Mme V., élève au lycée Fénelon pendant la Seconde Guerre mondiale. Clio 2:17-17.score: 24.0
    J'étais au lycée depuis la neuvième. Lors de la drôle de guerre, je suis restée à la campagne dans l'Ain ­ j'étais en cinquième et ai suivi l'enseignement dispensé par mes cousines, l'une faisant les mathématiques, l'autre les lettres. Ce n'était pas très sérieux mais pas si mauvais tout de même puisqu'après un court troisième trimestre à Henri IV (nous sommes repartis en juin à l'arrivée des Allemands), j'ai pu entrer en quatrième l'année suivante grâce à quelques cours particuliers d..
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  37. Scott Johansen & Grace Chou Hui-Tzu (2013). Impact of Childhood Attachment with Parents on the Change of Relationship with God Following Life Events. Archive for the Psychology of Religion 35 (2):153-168.score: 24.0
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  38. Gloria L. Schaab (2012). Trinity in Relation: Creation, Incarnation, and Grace in an Evolving Cosmos. Anselm Academic.score: 24.0
    1. To be is to be-in-relation -- 2. Cosmic being as relation -- 3. Human being as relation -- 4. Divine being as relation -- 5. Divine and cosmic being in relation -- 6. Creation as relation in an evolving cosmos -- 7. Incarnation as relation in an evolving cosmos -- 8. Grace as relation in an evolving cosmos -- 9. Living in trinitarian relation.
     
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  39. Luca Vanzago (2010). The Many Faces of Movement (English). Chiasmi International 12:111-127.score: 24.0
    Les divers visages du mouvement. Questions phénoménologiques et ontologiques sur le rapport entre la perception, l’expression et le mouvement dans le cours de Merleau-PontyLe monde sensible et le monde de l’expressionLe cours professé par Merleau-Ponty dans l’année 1952-53 est encore inédit, mais grâce au travail de Emmanuel de Saint Aubert et Stefan Kristensen il est possible de le lire en transcription en vue de sa publication. Ce cours, inaugurant les leçons au Collège de France, contient des analyses détaillées concernant la (...)
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  40. Eric Dietrich (2001). AI, Concepts, and the Paradox of Mental Representation, with a Brief Discussion of Psychological Essentialism. J. Of Exper. And Theor. AI 13 (1):1-7.score: 21.0
    Mostly philosophers cause trouble. I know because on alternate Thursdays I am one -- and I live in a philosophy department where I watch all of them cause trouble. Everyone in artificial intelligence knows how much trouble philosophers can cause (and in particular, we know how much trouble one philosopher -- John Searle -- has caused). And, we know where they tend to cause it: in knowledge representation and the semantics of data structures. This essay is about a recent case (...)
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  41. Eric Dietrich (1996). AI, Situatedness, Creativity, and Intelligence; or the Evolution of the Little Hearing Bones. J. Of Experimental and Theoretical AI 8 (1):1-6.score: 21.0
    Good sciences have good metaphors. Indeed, good sciences are good because they have good metaphors. AI could use more good metaphors. In this editorial, I would like to propose a new metaphor to help us understand intelligence. Of course, whether the metaphor is any good or not depends on whether it actually does help us. (What I am going to propose is not something opposed to computationalism -- the hypothesis that cognition is computation. Noncomputational metaphors are in vogue these days, (...)
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  42. Ann Milliken Pederson (2004). "Writing the Agenda," Summary and Response to the Panel Participants: V. V. Raman, Grace Wolf-Chase, Ian Barbour, Vitor Westhelle. Zygon 39 (2):379-382.score: 21.0
    . This essay highlights the basic issues, goals, and questions for the future of ZCRS.
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  43. Eric Dietrich (1995). AI and the Mechanistic Forces of Darkness. J. Of Experimental and Theoretical AI 7 (2):155-161.score: 21.0
    Under the Superstition Mountains in central Arizona toil those who would rob humankind o f its humanity. These gray, soulless monsters methodically tear away at our meaning, our subjectivity, our essence as transcendent beings. With each advance, they steal our freedom and dignity. Who are these denizens of darkness, these usurpers of all that is good and holy? None other than humanity’s arch-foe: The Cognitive Scientists -- AI researchers, fallen philosophers, psychologists, and other benighted lovers of computers. Unless they are (...)
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  44. Petros A. M. Gelepithis (1999). AI and Human Society. AI and Society 13 (3):312-321.score: 21.0
    This paper considers the impact of the AI R&D programme on human society and the individual human being on the assumption that a full realisation of the engineering objective of AI, namely, construction of human-level, domain-independent intelligent entities, is possible. Our assumption is essentially identical tothe maximum progress scenario of the Office of Technology Assessment, US Congress.Specifically, the first section introduces some of the significant issues on the relational nexus among work, education and the human-machine boundary. In particular, based on (...)
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  45. Jane Veronica Curran, Christophe Fricker & Friedrich Schiller (eds.) (2005). Schiller's "on Grace and Dignity" in its Cultural Context: Essays and a New Translation. Camden House.score: 21.0
    This is the first English scholarly edition of this pivotal essay, accompanied by the first comprehensive commentary on it.
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  46. Ajit Narayanan (2013). Society Under Threat… but Not From AI. AI and Society 28 (1):87-94.score: 21.0
    25 years ago, when AI & Society was launched, the emphasis was, and still is, on dehumanisation and the effects of technology on human life, including reliance on technology. What we forgot to take into account was another very great danger to humans. The pervasiveness of computer technology, without appropriate security safeguards, dehumanises us by allowing criminals to steal not just our money but also our confidential and private data at will. Also, denial-of-service attacks prevent us from accessing the information (...)
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  47. Philip Leith (1988). The Application of AI to Law. AI and Society 2 (1):31-46.score: 21.0
    There is much interest in moving AI out into real world applications, a move which has been encouraged by recent funding which has attempted to show industry and commerce can benefit from the Fifth Generation of computing. In this article I suggest that the legal application area is one which is very much more complex than it might — at first sight — seem. I use arguments from the sociology of law to indicate that the viewing of the legal system (...)
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  48. Alison E. Adam (1990). What Can the History of AI Learn From the History of Science? AI and Society 4 (3):232-241.score: 21.0
    There have been few attempts, so far, to document the history of artificial intelligence. It is argued that the “historical sociology of scientific knowledge” can provide a broad historiographical approach for the history of AI, particularly as it has proved fruitful within the history of science in recent years. The article shows how the sociology of knowledge can inform and enrich four types of project within the history of AI; organizational history; AI viewed as technology; AI viewed as cognitive science (...)
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  49. David H. Fleming (2013). Alain Badiou (2013) Cinema and Alex Ling (2010) Badiou and Cinema. Film-Philosophy 17 (1):467-479.score: 21.0
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  50. Derek Partridge (1987). Human Decision Making & the Symbolic Search Space Paradigm in AI. AI and Society 1 (2):103-114.score: 21.0
    In this paper I shall describe the symbolic search space paradigm which is the dominant model for most of AI. Coupled with the mechanisms of logic it yields the predominant methodology underlying expert systems which are the most successful application of AI technology to date. Human decision making, more precisely, expert human decision making is the function that expert systems aspire to emulate, if not surpass.Expert systems technology has not yet proved to be a decisive success — it appears to (...)
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