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Profile: Soraj Hongladarom (Chulalongkorn University)
  1. Soraj Hongladarom (forthcoming). A Review of “Free Will, Agency, and Meaning in Life”, by Pereboom, Derk. [REVIEW] Australasian Journal of Philosophy:1-1.
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  2. Soraj Hongladarom (2013). Don Ihde: Heidegger's Technologies: Postphenomenological Perspectives. [REVIEW] Minds and Machines 23 (2):269-272.
  3. Soraj Hongladarom (2013). Tamar Szabó Gendler: Intuition, Imagination, and Philosophical Methodology. [REVIEW] Minds and Machines 23 (4):509-513.
  4. Soraj Hongladarom (2013). Ubiquitous Computing, Empathy and the Self. AI and Society 28 (2):227-236.
    The paper discusses ubiquitous computing and the conception of the self, especially the question how the self should be understood in the environment pervaded by ubiquitous computing, and how ubiquitous computing makes possible direct empathy where each person or self connected through the network has direct access to others’ thoughts and feelings. Starting from a conception of self, which is essentially distributed, composite and constituted through information, the paper argues that when a number of selves are connected to one another (...)
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  5. Soraj Hongladarom (2012). Editorial: “Nanoethics in the Asian Context”. [REVIEW] NanoEthics 6 (2):117-118.
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  6. Soraj Hongladarom (2012). Sex Change Surgery: Therapy or Enhancement? Asian Bioethics Review 4 (4):283-292.
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  7. Soraj Hongladarom (2012). The Disenhancement Problem in Agriculture: A Reply to Thompson. [REVIEW] NanoEthics 6 (1):47-54.
    The Disenhancement Problem in Agriculture: A Reply to Thompson Content Type Journal Article Category Book Review Pages 1-8 DOI 10.1007/s11569-012-0138-2 Authors Soraj Hongladarom, Department of Philosophy and Center for Ethics of Science and Technology, Chulalongkorn University, Bangkok, Thailand Journal NanoEthics Online ISSN 1871-4765 Print ISSN 1871-4757.
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  8. Soraj Hongladarom (2011). Personal Identity and the Self in the Online and Offline World. Minds and Machines 21 (4):533-548.
    The emergence of social networking sites has created a problem of how the self is to be understood in the online world. As these sites are social, they relate someone with others in a network. Thus there seems to emerge a new kind of self which exists in the online world. Accounting for the online self here also has implications on how the self in the outside world should be understood. It is argued that, as the use of online social (...)
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  9. Soraj Hongladarom (2011). The Overman and the Arahant : Models of Human Perfection in Nietzsche and Buddhism. Asian Philosophy 21 (1):53-69.
    Two models of human perfection proposed by Nietzsche and the Buddha are investigated. Both the overman and the arahant need practice and individual effort as key to their realization, and they share roughly the same conception of the self as a construction. However, there are also a number of salient differences. Though realizing it to be constructed, the overman does proclaim himself through his assertion of the will to power. The realization of the true nature of the self does not (...)
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  10. Soraj Hongladarom (2010). Asian Biotech: Ethics and Communities of Fate, Edited by Aihwa Ong & Nancy N. Chen. Genomics, Society and Policy 6:63-67.
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  11. Soraj Hongladarom & Johannes Britz (2010). Editorial: On IRIE Vol. 13. International Review of Information Ethics 13:1-1.
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  12. Soraj Hongladarom & Johannes Britz (2010). On "Intercultural Information Ethics. International Review of Information Ethics 13:2-5.
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  13. Soraj Hongladarom (2009). Advocacy for the Body. Asian Bioethics Review 1 (3):308-311.
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  14. Soraj Hongladarom (2009). Nanotechnology, Development and Buddhist Values. NanoEthics 3 (2):97-107.
    Nanotechnology has been proclaimed as a new technology that could bridge the gap between the rich and the poor countries. Indeed many countries in Asia are fast developing their nanotechnological capabilities. However, one needs to take into consideration the role that culture and values play in adoption of nanotechnological policies, keeping in mind that technology and culture are deeply dependent on each other. I offer a criticism of the dependency theory in economic development, which says that there is an unbridgeable (...)
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  15. Soraj Hongladarom (2009). Privacy, the Individual and Genetic Information: A Buddhist Perspective. Bioethics 23 (7):403-412.
    Bioinformatics is a new field of study whose ethical implications involve a combination of bioethics, computer ethics and information ethics. This paper is an attempt to view some of these implications from the perspective of Buddhism. Privacy is a central concern in both computer/information ethics and bioethics, and with information technology being increasingly utilized to process biological and genetic data, the issue has become even more pronounced. Traditionally, privacy presupposes the individual self but as Buddhism does away with the ultimate (...)
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  16. Soraj Hongladarom (2008). Floridi and Spinoza on Global Information Ethics. Ethics and Information Technology 10 (2-3):175-187.
    Floridi’s ontocentric ethics is compared with Spinoza’s ethical and metaphysical system as found in the Ethics. Floridi’s is a naturalistic ethics where he argues that an action is right or wrong primarily because the action does decrease the ‹entropy’ of the infosphere or not. An action that decreases the amount entropy of the infosphere is a good one, and one that increases it is a bad one. For Floridi, ‹entropy’ refers to destruction or loss of diversity of the infosphere, or (...)
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  17. Soraj Hongladarom (2008). Universalism and Particularism Debate in" Asian Bioethics". Asian Bioethics Review 1 (1):1-14.
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  18. Soraj Hongladarom (ed.) (2007). Computing and Philosophy in Asia. Cambridge Scholars Pub..
  19. Soraj Hongladarom (2007). Information Divide, Information Flow and Global Justice. International Review of Information Ethics 7:77-81.
    There is a significant information divide between the countries in the North and those in the South. This is detrimental to economic growth as information feeds into knowledge production. The divide is exacerbated by a series of uneven and unjust flows of information between the North and the South. Two related patterns of the unjust flow are explored, namely the flow of biological resources and information and the flow of rare manuscripts and published materials. I argue that the concept of (...)
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  20. Soraj Hongladarom (2004). Asian Bioethics Revisited: What Is It?, And Is There Such A Thing? Eubios Journal of Asian and International Bioethics 14 (6):194-197.
     
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  21. Soraj Hongladarom (2004). Introduction: Papers From The Asean-Eu Lemlife Project. Eubios Journal of Asian and International Bioethics 14 (6):193-194.
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  22. Soraj Hongladarom (2004). Making Information Transparent as a Means to Close the Global Digital Divide. Minds and Machines 14 (1):85-99.
    This paper argues that information should be made transparent as a means to close the global digital divide problem. The usual conception of the digital divide as a bifurcation between the information rich and poor in fact does a poor job at describing the reality of the situation, which is characterized by multiple dimensions of digital divides in many contexts. Taking the lead from Albert Borgmann, it is recognized that the so-called information poor do possess a rich resource of information (...)
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  23. Soraj Hongladarom (2002). Cross-Cultural Epistemic Practices. Social Epistemology 16 (1):83 – 92.
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  24. Soraj Hongladarom (2002). Globalization, Bioethics and the Cultures of Developing Countries. Eubios Journal of Asian and International Bioethics 12 (3):103-104.
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  25. Wendy Griswold & Soraj Hongladarom (1999). Cultures and Societies in a Changing World. AI and Society 13 (4):446-449.
  26. Soraj Hongladarom (1999). Global Culture, Local Cultures and the Internet: The Thai Example. [REVIEW] AI and Society 13 (4):389-401.
    This paper addresses the questions of whether and, if so, how and to what extent the Internet brings about homogenisation of local cultures in the world. It examines a particular case, that of Thai culture, through an investigation and interpretation of a Usenet newsgroup, soc.culture.thai. Two threads of discussion in the newsgroup are selected. One deals with criticisms of the Thai government and political leaders, and the other focuses on whether the Thai language should be a medium, or perhaps the (...)
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  27. Soraj Hongladarom (1999). Ray Billington, Understanding Eastern Philosophy Reviewed By. Philosophy in Review 19 (1):3-4.
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  28. Soraj Hongladarom (1999). Ray Billington, Understanding Eastern Philosophy. [REVIEW] Philosophy in Review 19:3-4.
     
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  29. Soraj Hongladarom (1997). Josef Niznik and John T. Sanders, Eds., Debating the State of Philosophy: Habermas, Rorty, and Kolakowski Reviewed By. Philosophy in Review 17 (4):271-272.
  30. Soraj Hongladarom (1991). Imagination in Kant's "Critique of Pure Reason". Dissertation, Indiana University
    The role and nature of imagination in Kant's Critique of Pure Reason is intensively examined. In addition, the text of Kant's Anthropology from a Pragmatic Point of View will also be considered because it helps illustrate this issue. Imagination is the fundamental power of the mind responsible for any act of forming and putting together representations. A new interpretation of imagination in Kant is given which recognizes its necessary roles as the factor responsible for producing space and time, as an (...)
     
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