Search results for 'Setargew Kenaw' (try it on Scholar)

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    Setargew Kenaw (2008). Hubert L. Dreyfus's Critique of Classical AI and its Rationalist Assumptions. Minds and Machines 18 (2):227-238.
    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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    Setargew Kenaw (2010). Psychoanalyzing Historicists?: The Enigmatic Popper. [REVIEW] Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 41 (2):315 - 332.
    The paper shows how Karl Popper's critique of 'historicism' is permeated by psychoanalytic discourse regardless of his critique that psychoanalysis is one of the exemplars of pseudoscience. Early on, when he was formulating his philosophy of science, Popper had an apparently stringent criterion, viz. falsifiablity, and painstaking analysis. The central argument of this paper is that despite his representation of psychoanalysis as the principal illustration of the category he dubs as 'pseudoscience', Popper's analysis has been infused with psychoanalysis when it (...)
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    Setargew Kenaw Fantaw (2008). Post-Phenomenology and Cross-Cultural Technology Transfer. Proceedings of the Xxii World Congress of Philosophy 48:43-48.
    Don Ihde tries to conceptualize cross-cultural technology transfer within the post-phenomenological perspective. Using his concept of the multistability of technological artifacts, Ihde discusses how technologies could have a variety of uses in different contexts. When taken at the level of international technology transfer, i.e. the level where technologies move from one cultural geography to another, there will be two contexts: (i) the context where the artifact is being produced and (ii) the context into which it is moving to. Ihde’s problem (...)
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