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Mark Coeckelbergh [39]M. Coeckelbergh [1]
  1. Mark Coeckelbergh, Patricia Curd, Thomas R. Flynn, Bruce V. Foltz & Robert Frodeman (forthcoming). Allen, Danielle S. Talking to Strangers. Chicago: University of Chicago Press, 2004. $25.00 Arrington, Robert L. And Mark Addis. Wittgenstein and Philosophy of Religion. New York: Routledge, 2004. $32.95 Pb. Azzouni, Jody. Knowledge and Reference in Empirical Science. New York: Routledge, 2004. $34.95 Pb. Baggett, David and Shawn E. Klein, Eds. Harry Potter and Philosophy: If Aristotle Ran Hogwarts. Chicago. [REVIEW] Philosophy Today.
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  2. Mark Coeckelbergh & David J. Gunkel (forthcoming). Facing Animals: A Relational, Other-Oriented Approach to Moral Standing. Journal of Agricultural and Environmental Ethics:1-19.
    In this essay we reflect critically on how animal ethics, and in particular thinking about moral standing, is currently configured. Starting from the work of two influential “analytic” thinkers in this field, Peter Singer and Tom Regan, we examine some basic assumptions shared by these positions and demonstrate their conceptual failings—ones that have, despite efforts to the contrary, the general effect of marginalizing and excluding others. Inspired by the so-called “continental” philosophical tradition (in particular Emmanuel Levinas, Martin Heidegger, and Jacques (...)
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  3. Mark Coeckelbergh (2014). The Moral Standing of Machines: Towards a Relational and Non-Cartesian Moral Hermeneutics. Philosophy and Technology 27 (1):61-77.
    Should we give moral standing to machines? In this paper, I explore the implications of a relational approach to moral standing for thinking about machines, in particular autonomous, intelligent robots. I show how my version of this approach, which focuses on moral relations and on the conditions of possibility of moral status ascription, provides a way to take critical distance from what I call the “standard” approach to thinking about moral status and moral standing, which is based on properties. It (...)
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  4. Mark Coeckelbergh (2013). Drones, Information Technology, and Distance: Mapping the Moral Epistemology of Remote Fighting. [REVIEW] Ethics and Information Technology 15 (2):87-98.
    Ethical reflection on drone fighting suggests that this practice does not only create physical distance, but also moral distance: far removed from one’s opponent, it becomes easier to kill. This paper discusses this thesis, frames it as a moral-epistemological problem, and explores the role of information technology in bridging and creating distance. Inspired by a broad range of conceptual and empirical resources including ethics of robotics, psychology, phenomenology, and media reports, it is first argued that drone fighting, like other long-range (...)
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  5. Mark Coeckelbergh (2013). David J. Gunkel: The Machine Question: Critical Perspectives on AI, Robots, and Ethics. [REVIEW] Ethics and Information Technology 15 (3):235-238.
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  6. Mark Coeckelbergh (2013). E-Care as Craftsmanship: Virtuous Work, Skilled Engagement, and Information Technology in Health Care. [REVIEW] Medicine, Health Care and Philosophy 16 (4):807-816.
    Contemporary health care relies on electronic devices. These technologies are not ethically neutral but change the practice of care. In light of Sennett’s work and that of other thinkers (Dewey, Dreyfus, Borgmann) one worry is that “e-care”—care by means of new information and communication technologies—does not promote skilful and careful engagement with patients and hence is neither conducive to the quality of care nor to the virtues of the care worker. Attending to the kinds of knowledge involved in care work (...)
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  7. Mark Coeckelbergh (2013). Pervasion of What? Techno–Human Ecologies and Their Ubiquitous Spirits. AI and Society 28 (1):55-63.
    Are the robots coming? Is the singularity near? Will we be dominated by technology? The usual response to ethical issues raised by pervasive and ubiquitous technologies assumes a philosophical anthropology centered on existential autonomy and agency, a dualistic ontology separating humans from technology and the natural from the artificial, and a post-monotheistic dualist and creational spirituality. This paper explores an alternative, less modern vision of the “technological” future based on different assumptions: a “deep relational” view of human being and self, (...)
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  8. Mark Coeckelbergh (2012). Can We Trust Robots? Ethics and Information Technology 14 (1):53-60.
    Can we trust robots? Responding to the literature on trust and e-trust, this paper asks if the question of trust is applicable to robots, discusses different approaches to trust, and analyses some preconditions for trust. In the course of the paper a phenomenological-social approach to trust is articulated, which provides a way of thinking about trust that puts less emphasis on individual choice and control than the contractarian-individualist approach. In addition, the argument is made that while robots are neither human (...)
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  9. Mark Coeckelbergh (2012). Environmental Virtue. Environmental Philosophy 8 (2):141-169.
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  10. Mark Coeckelbergh (2012). Growing Moral Relations: Critique of Moral Status Ascription. Palgrave Macmillan.
    Machine generated contents note: -- Acknowledgements -- Introduction - The Problem of Moral Status -- PART I: MORAL ONTOLOGIES: FROM INDIVIDUAL TO RELATIONAL DOGMAS -- Individual Properties -- Appearance and Virtue -- Relations: Communitarian and Metaphysical -- Relations: Natural and Social -- Relations: Hybrid and Environmental -- Conclusion Part I: Diogenes's Challenge -- PART II: MORAL STATUS ASCRIPTION AND ITS CONDITIONS OF POSSIBILITY: A TRANSCENDENTAL ARGUMENT -- Words and Sentences: Forms of Language Use -- Societies and Cultures (1): Forms of (...)
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  11. Mark Coeckelbergh (2012). Hacking Feenberg. Symploke 20 (1):327-330.
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  12. Mark Coeckelbergh (2012). Mireille Hildebrandt & Antoinette Rouvroy (Eds.), Law, Human Agency, and Autonomic Computing. Netherlands Journal of Legal Philosophy 41:1.
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  13. Mark Coeckelbergh (2012). Moral Responsibility, Technology, and Experiences of the Tragic: From Kierkegaard to Offshore Engineering. Science and Engineering Ethics 18 (1):35-48.
    The standard response to engineering disasters like the Deepwater Horizon case is to ascribe full moral responsibility to individuals and to collectives treated as individuals. However, this approach is inappropriate since concrete action and experience in engineering contexts seldom meets the criteria of our traditional moral theories. Technological action is often distributed rather than individual or collective, we lack full control of the technology and its consequences, and we lack knowledge and are uncertain about these consequences. In this paper, I (...)
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  14. Mark Coeckelbergh (2012). Technology as Skill and Activity. Techné: Research in Philosophy and Technology 16 (3):208-230.
    Can we conceive of a philosophy of technology that is not technophobic, yet takes seriously the problem of alienation and human meaning-giving? This paperretrieves the concern with alienation, but brings it into dialogue with more recent philosophy of technology. It defines and responds to the problem of alienation in a way that avoids both old-style human-centered approaches and contemporary thingcentered or hybridity approaches. In contrast to the latter, it proposes to reconcile subject and object not at the ontic level but (...)
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  15. Mark Coeckelbergh (2011). From Killer Machines to Doctrines and Swarms, or Why Ethics of Military Robotics Is Not (Necessarily) About Robots. Philosophy and Technology 24 (3):269-278.
    Ethical reflections on military robotics can be enriched by a better understanding of the nature and role of these technologies and by putting robotics into context in various ways. Discussing a range of ethical questions, this paper challenges the prevalent assumptions that military robotics is about military technology as a mere means to an end, about single killer machines, and about “military” developments. It recommends that ethics of robotics attend to how military technology changes our aims, concern itself not only (...)
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  16. Mark Coeckelbergh (2011). Human Development or Human Enhancement? A Methodological Reflection on Capabilities and the Evaluation of Information Technologies. Ethics and Information Technology 13 (2):81-92.
    Nussbaum’s version of the capability approach is not only a helpful approach to development problems but can also be employed as a general ethical-anthropological framework in ‘advanced’ societies. This paper explores its normative force for evaluating information technologies, with a particular focus on the issue of human enhancement. It suggests that the capability approach can be a useful way of to specify a workable and adequate level of analysis in human enhancement discussions, but argues that any interpretation of what these (...)
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  17. Mark Coeckelbergh (2011). What Are We Doing?: Microblogging, the Ordinary Private, and the Primacy of the Present. Journal of Information, Communication and Ethics in Society 9 (2):127-136.
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  18. Mark Coeckelbergh (2011). You, Robot: On the Linguistic Construction of Artificial Others. [REVIEW] AI and Society 26 (1):61-69.
    How can we make sense of the idea of ‘personal’ or ‘social’ relations with robots? Starting from a social and phenomenological approach to human–robot relations, this paper explores how we can better understand and evaluate these relations by attending to the ways our conscious experience of the robot and the human–robot relation is mediated by language. It is argued that our talk about and to robots is not a mere representation of an objective robotic or social-interactive reality, but rather interprets (...)
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  19. Mark Coeckelbergh (2010). Criminals or Patients? Towards a Tragic Conception of Moral and Legal Responsibility. Criminal Law and Philosophy 4 (2):233-244.
    There is a gap between, on the one hand, the tragic character of human action and, on the other hand, our moral and legal conceptions of responsibility that focus on individual agency and absolute guilt. Drawing on Kierkegaard’s understanding of tragic action and engaging with contemporary discourse on moral luck, poetic justice, and relational responsibility, this paper argues for a reform of our legal practices based on a less ‘harsh’ (Kierkegaard) conception of moral and legal responsibility and directed more at (...)
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  20. Mark Coeckelbergh (2010). Engineering Good: How Engineering Metaphors Help Us to Understand the Moral Life and Change Society. Science and Engineering Ethics 16 (2):371-385.
    Engineering can learn from ethics, but ethics can also learn from engineering. In this paper, I discuss what engineering metaphors can teach us about practical philosophy. Using metaphors such as calculation, performance, and open source, I articulate two opposing views of morality and politics: one that relies on images related to engineering as science and one that draws on images of engineering practice. I argue that the latter view and its metaphors provide a more adequate way to understand and guide (...)
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  21. Mark Coeckelbergh (2010). Health Care, Capabilities, and Ai Assistive Technologies. Ethical Theory and Moral Practice 13 (2):181 - 190.
    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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  22. Mark Coeckelbergh (2010). Moral Appearances: Emotions, Robots, and Human Morality. [REVIEW] Ethics and Information Technology 12 (3):235-241.
    Can we build ‘moral robots’? If morality depends on emotions, the answer seems negative. Current robots do not meet standard necessary conditions for having emotions: they lack consciousness, mental states, and feelings. Moreover, it is not even clear how we might ever establish whether robots satisfy these conditions. Thus, at most, robots could be programmed to follow rules, but it would seem that such ‘psychopathic’ robots would be dangerous since they would lack full moral agency. However, I will argue that (...)
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  23. Mark Coeckelbergh (2010). Robot Rights? Towards a Social-Relational Justification of Moral Consideration. Ethics and Information Technology 12 (3):209-221.
    Should we grant rights to artificially intelligent robots? Most current and near-future robots do not meet the hard criteria set by deontological and utilitarian theory. Virtue ethics can avoid this problem with its indirect approach. However, both direct and indirect arguments for moral consideration rest on ontological features of entities, an approach which incurs several problems. In response to these difficulties, this paper taps into a different conceptual resource in order to be able to grant some degree of moral consideration (...)
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  24. Mark Coeckelbergh (2010). The Spirit in the Network: Models for Spirituality in a Technological Culture. Zygon 45 (4):957-978.
    Can a technological culture accommodate spiritual experience and spiritual thinking? If so, what kind of spirituality? I explore the relation between technology and spirituality by constructing and discussing several models for spirituality in a technological culture. I show that although gnostic and animistic interpretations and responses to technology are popular challenges to secularization and disenchantment claims, both the Christian tradition and contemporary posthumanist theory provide interesting alternatives to guide our spiritual experiences and thinking in a technological culture. I analyze how (...)
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  25. Mark Coeckelbergh (2009). Distributive Justice and Co-Operation in a World of Humans and Non-Humans: A Contractarian Argument for Drawing Non-Humans Into the Sphere of Justice. Res Publica 15 (1):67-84.
    Various arguments have been provided for drawing non-humans such as animals and artificial agents into the sphere of moral consideration. In this paper, I argue for a shift from an ontological to a social-philosophical approach: instead of asking what an entity is, we should try to conceptually grasp the quasi-social dimension of relations between non-humans and humans. This allows me to reconsider the problem of justice, in particular distributive justice . Engaging with the work of Rawls, I show that an (...)
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  26. Mark Coeckelbergh (2009). The Public Thing. Techne 13 (3):175-181.
    Is there a politics of artifacts, and if so, what does it mean? Defining the issue as a problem about the relation between the human and the non-human, I argue that our common philosophical concepts bar us from an adequate understanding of this problem. Using the work of Hannah Arendt and Bruno Latour, I explore an escape route that involves a radical redefinition of the social. But the cost of this solution is high: we would lose the metaphysical foundation for (...)
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  27. Mark Coeckelbergh (2009). Virtual Moral Agency, Virtual Moral Responsibility: On the Moral Significance of the Appearance, Perception, and Performance of Artificial Agents. [REVIEW] AI and Society 24 (2):181-189.
  28. Mark Coeckelbergh (2008). Mogelijkheid van een eiland: Houellebecqs heimwee naar de mens. Wijsgerig Perspectief 48 (1):38.
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  29. Mark Coeckelbergh (2007). Imagination and Principles: An Essay on the Role of Imagination in Moral Reasoning. Palgrave Macmillan.
    What does it mean to say that imagination plays a role in moral reasoning, and what are the theoretical and practical implications? Engaging with three traditions in moral theory and confronting them with three contexts of moral practice, this book offers a more comprehensive framework to think about these questions. The author develops an argument about the relation between imagination and principles that moves beyond competition metaphors and center-periphery schemas. He shows that both cooperate and are equally necessary to cope (...)
     
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  30. Mark Coeckelbergh (2007). Principles or Imagination? Two Approaches to Global Justice. Journal of Global Ethics 3 (2):203 – 221.
    What does it mean to introduce the notion of imagination in the discussion about global justice? What is gained by studying the role of imagination in thinking about global justice? Does a focus on imagination imply that we must replace existing influential principle-centred approaches such as that of John Rawls and his critics? We can distinguish between two approaches to global justice. One approach is Rawlsian and Kantian in inspiration. Discussions within this tradition typically focus on the question whether Rawls's (...)
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  31. Mark Coeckelbergh (2007). Violent Computer Games, Empathy, and Cosmopolitanism. Ethics and Information Technology 9 (3):219-231.
    Many philosophical and public discussions of the ethical aspects of violent computer games typically centre on the relation between playing violent videogames and its supposed direct consequences on violent behaviour. But such an approach rests on a controversial empirical claim, is often one-sided in the range of moral theories used, and remains on a general level with its focus on content alone. In response to these problems, I pick up Matt McCormick’s thesis that potential harm from playing computer games is (...)
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  32. Mark Coeckelbergh (2007). Who Needs Empathy? A Response to Goldie's Arguments Against Empathy and Suggestions for an Account of Mutual Perspective-Shifting in Contexts of Help and Care. Ethics and Education 2 (1):61-72.
    According to an influential view, empathy has, and should have, a role in ethics, but it is by no means clear what is meant by 'empathy', and why exactly it is supposed to be morally good. Recently, Peter Goldie has challenged that view. He shows how problematic empathy is, and argues that taking an external perspective is morally superior: we should focus on the other, rather than ourselves. But this argument is misguided in several ways. If we consider conversation, there (...)
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  33. Mark Coeckelbergh & Jessica Mesman (2007). With Hope and Imagination: Imaginative Moral Decision-Making in Neonatal Intensive Care Units. [REVIEW] Ethical Theory and Moral Practice 10 (1):3 - 21.
    Although the role of imagination in moral reasoning is often neglected, recent literature, mostly of pragmatist signature, points to imagination as one of its central elements. In this article we develop some of their arguments by looking at the moral role of imagination in practice, in particular the practice of neonatal intensive care. Drawing on empirical research, we analyze a decision-making process in various stages: delivery, staff meeting, and reflection afterwards. We show how imagination aids medical practitioners demarcating moral categories, (...)
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  34. Mark Coeckelbergh & Ger Wackers (2007). Imagination, Distributed Responsibility and Vulnerable Technological Systems: The Case of Snorre A. Science and Engineering Ethics 13 (2):235-248.
    An influential approach to engineering ethics is based on codes of ethics and the application of moral principles by individual practitioners. However, to better understand the ethical problems of complex technological systems and the moral reasoning involved in such contexts, we need other tools as well. In this article, we consider the role of imagination and develop a concept of distributed responsibility in order to capture a broader range of human abilities and dimensions of moral responsibility. We show that in (...)
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  35. M. S. Ronald Commers, Wim Vandekerckhove, An Verlinden, Asun Lera St Clair, Louis Logister, Edward Spence, Mark Coeckelbergh, Cristian Lupu, Gillian Brock & Margaret Moore (2007). Note on Contributors. Journal of Global Ethics 3 (2).
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  36. Mark Coeckelbergh (2006). Review Of: Justifying Blame: Why Free Will Matters and Why It Does Not/Maureen Sie.-Amsterdam, Rodopi: 2005. [REVIEW] Algemeen Nederlands Tijdschrift voor Wijsbegeerte 98 (1).
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  37. Mark Coeckelbergh, Mark T. Conard, Aeon J. Skoble, William Lane Craig & Walter Sinnott-Armstrong (2005). Albert A. Anderson, Steven V. Hicks, and Lech Witkowski, Eds., Mythos and Logos. Amsterdam: Rodopi, 2004, 268 Pp.(Indexed). ISBN 90-420-1020, $73.00 (Pb). Kevin Bales, Disposable People. Berkley, Calif.: University of California Press, 2004, 298 Pp.(Indexed). ISBN 0-520-24384-6, $17.95 (Pb). [REVIEW] Journal of Value Inquiry 39:139-141.
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  38. Mark Coeckelbergh (2004). The Metaphysics of Autonomy: The Reconciliation of Ancient and Modern Ideals of the Person. Palgrave Macmillan.
    If we want to be autonomous, what do we want? The author shows that contemporary value-neutral and metaphysically economical conceptions of autonomy, such as that of Harry Frankfurt, face a serious problem. Drawing on Plato, Augustine, and Kant, this book provides a sketch of how "ancient" and "modern" can be reconciled to solve it. But at what expense? It turns out that the dominant modern ideal of autonomy cannot do without a costly metaphysics if it is to be coherent.
     
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  39. J. S. Busby & M. Coeckelbergh (2003). The Social Ascription of Obligations to Engineers. Science and Engineering Ethics 9 (3):363-376.
    Discovering obligations that are ascribed to them by others is potentially an important element in the development of the moral imagination of engineers. Moral imagination cannot reasonably be developed by contemplating oneself and one’s task alone: there must be some element of discovering the expectations of people one could put at risk. In practice it may be impossible to meet ascribed obligations if they are completely general and allow no exceptions — for example if they demand an unlimited duty to (...)
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