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  1.  1
    Will Postmortal Catholics Have “The Right to Die”?Anna Bugajska - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):397-433.
    The article discusses the transhumanist and Catholic perspectives on death and immortality within the speculation on the rise of a postmortal society, and asks the question if Catholics have the right to reject immortalist technologies. To address this problem, I first outline the ideas and technology leading to the rise of a postmortal society, and accept Richard K. Morgan’s Altered Carbon as a counterfactual scenario. Further, the naturalistic and Catholic understandings of death are compared, and it is shown that despite (...)
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  2.  1
    Intelligence, Artificial and Otherwise.Paul Dumouchel - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):241-258.
    The idea of artificial intelligence implies the existence of a form of intelligence that is “natural,” or at least not artificial. The problem is that intelligence, whether “natural” or “artificial,” is not well defined: it is hard to say what, exactly, is or constitutes intelligence. This difficulty makes it impossible to measure human intelligence against artificial intelligence on a unique scale. It does not, however, prevent us from comparing them; rather, it changes the sense and meaning of such comparisons. Comparing (...)
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  3.  4
    Transhumanism, Posthumanism, and the Catholic Church.Alcibiades Malapi-Nelson - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):369-396.
    In this essay, I engage the foreseeable consequences for the future of humanity triggered by Emerging Technologies and their underpinning philosophy, transhumanism. The transhumanist stance is compared with the default view currently held in many academic institutions of higher education: posthumanism. It is maintained that the transhumanist view is less inimical to the fostering of human dignity than the posthuman one. After this is established, I suggest that the Catholic Church may find an ally in a transhumanist ethos in a (...)
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  4.  3
    Why Technoscience Cannot Reproduce Human Desire According to Lacanian Thomism.Graham McAleer & Christopher M. Wojtulewicz - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):279-300.
    Being born into a family structure—being born of a mother—is key to being human. It is, for Jacques Lacan, essential to the formation of human desire. It is also part of the structure of analogy in the Thomistic thought of Erich Przywara. AI may well increase exponentially in sophistication, and even achieve human-like qualities; but it will only ever form an imaginary mirroring of genuine human persons—an imitation that is in fact morbid and dehumanising. Taking Lacan and Przywara at a (...)
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  5. Anna Bugajska. Engineering Youth: The Evantropian Project in Young Adult Dystopias. [REVIEW]Lucas E. Misseri - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):457-464.
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  6. A Rapture of the Nerds?Roberto Paura - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):343-367.
    Transhumanism is one of the main “ideologies of the future” that has emerged in recent decades. Its program for the enhancement of the human species during this century pursues the ultimate goal of immortality, through the creation of human brain emulations. Therefore, transhumanism offers its followers an explicit eschatology, a vision of the ultimate future of our civilization that in some cases coincides with the ultimate future of the universe, as in Frank Tipler’s Omega Point theory. The essay aims to (...)
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  7.  2
    Artificial Intelligence Versus Agape Love.Ted Peters - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):259-278.
    As Artificial Intelligence researchers attempt to emulate human intelligence and transhumanists work toward superintelligence, philosophers and theologians confront a dilemma: we must either, on the one horn, abandon the view that the defining feature of humanity is rationality and propose an account of spirituality that dissociates it from reason; or, on the other horn, find a way to invalidate the growing faith in a posthuman future shaped by the enhancements of Intelligence Amplification or the progress of Artificial Intelligence. I grasp (...)
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  8.  2
    Józef Bremer. Ludwiga Wittgensteina Teoria Odwzorowania W Filozofii, Mechanice, Muzyce I Architekturze. [REVIEW]Jakub Pruś - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):465-470.
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  9.  2
    Berkeley, Expressivism, and Pragmatism.Piotr K. Szałek - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):435-456.
    There is a long-standing dispute among scholars concerning Berkeley’s supposed commitment to an emotivist theory of meaning as the very first instance of non-cognitivism. According to this position, the domains of religious and moral language do not refer to facts about the world, but rather express the emotional attitudes of religious or moral language users. Some scholars involved in the dispute argue for taking Berkeley to be an emotivist, while others hold that we should not do so. This paper puts (...)
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  10. David I. Dubrovsky and Merab Mamardashvili.Inti Yanes-Fernandez - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):301-341.
    In his speech “The European Responsibility,” the Georgian philosopher Merab Mamardashvili summarizes his utopia of a fulfilled humanity by presenting it as an integration of two main traditions: the Graeco-Roman and Judeo-Christian ones. In contrast, David Dubrovsky launches a new perspective for present and future human evolution: the cyber-superman, i.e. the perfect merging of human mind and digital brain—or the bio-digital interface. “Intelligence” here is not just an artificial by-product of a highly organized technological structure, but the re­production of mental (...)
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  11.  3
    Mark R. Anspach. Vengeance in Reverse. The Tangled Loops in Violence, Myth, and Madness. [Book Review].Emanuele Antonelli - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):221-224.
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  12.  3
    Sacrificing Homo Sacer: René Girard Reads Giorgio Agamben.Pierpaolo Antonello - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):145-182.
    Taking as its point of departure the existing critical literature on the intersections between René Girard’s and Giorgio Agamben’s anthropogenetic theories, this essay aims to add further considerations to the debate by discussing some of Agamben’s intuitions within a Girardian paradigmatic explanatory framework. I show how by regressing the archeological analysis to a pre-institutional and pre-legal moment, and by re-examining the antinomic structure of the sacred in its genetic organizing form, one can account more cogently for certain key issues relevant (...)
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  13.  4
    Myth and Il y A: A Convergent Reading of René Girard and Emmanuel Levinas.Tania Checchi - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):127-144.
    n order to disclose possible affinities between the oeuvres of Emmanuel Levinas and René Girard that run deeper than both the apparently opposite quarters in which they deploy their thought—difference and sameness—and their patently shared view—an ethical concern for victims— their analogue account of the mythical dynamics of undifferentiation should be explored. Due to their very similar endeavor—to pinpoint the circumstances in which mythical violence arises—Levinas’s notion of the il y a as a neutral and saturated field of forces and (...)
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  14. Polarized Readings of René Girard: Utilizing Girardian Thought to Break a Theological and Philosophical Impasse.Colby Dickinson - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):25-42.
    René Girard’s work often seems suspect to liberals, because it appears as a totalizing narrative. Such hesitancy with respect to either dismissing or endorsing it follows from the demise of “grand narratives” that brought with them imperialistic and hegemonic tendencies. Yet if a liberal viewpoint does not embrace Girard, it is for different reasons that conservatives are either fully supportive of his thought as promising a return to religious values or hesitant about accepting his theories because they critique a form (...)
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  15. Historian in Disguise: On Derrida, Durkheim and the Intellectual Ambition of René Girard.Mathias Moosbrugger - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):5-24.
    This paper rereads René Girard’s intellectual biography as a process first of apparent dissociation, and then of not so very much apparent, though quite solid, recovery of historical thinking. A trained historian-archivist, the young Girard began to massively rearrange his intellectual outlook by adopting methods and perspectives drawn from both very modern thinkers such as Jacques Derrida, and classical thinkers such as Émile Durkheim. In developing his signature theory of the scapegoat mechanism, however, Girard’s intellectual biography eventually came full circle. (...)
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  16.  1
    Memory, Origins, and the Searching Quest in Girard’s Mimetic Cycle: An Arendtian Perspective.Andrew O’Shea - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):43.
    This paper offers an interpretation of René Girard’s mimetic theory in light of Hannah Arendt’s account of St Augustine’s philosophy of love. Girard’s mimetic theory crosses many disciplines and has been the main inspiration in his oeuvre over decades. However, its later application and how it purports to demystify culture and point to the truth of the Christian revelation, sits uneasily with his early confessional position. This paper is an attempt to make sense of Girard the Christian thinker, who seeks (...)
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  17.  1
    The Quranic Jesus: Prophet and Scapegoat.John Ranieri - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):183-220.
    A major theme in René Girard’s work involves the role of the Bible in exposing the scapegoating practices at the basis of culture. The God of the Bible is understood to be a God who takes the side of victims. The God of the Qur’an is also a defender of victims, an idea that recurs throughout the text in the stories of messengers and prophets. In a number of ways, Jesus is unique among the prophets mentioned in the Qur’an. It (...)
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  18. Brian Besong. An Introduction to Ethics. A Natural Law Approach. [Book Review].Piotr Ufnal - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):225-230.
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  19.  53
    Demystifying the Negative René Girard’s Critique of the “Humanization of Nothingness”.Andreas Wilmes - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (1):91-126.
    This paper will address René Girard’s critique of the “humanization of nothingness” in modern Western philosophy. I will first explain how the “desire for death” is related to a phenomenon that Girard refers to as “obstacle addiction.” Second, I will point out how mankind’s desire for death and illusory will to self-divinization gradually tend to converge within the history of modern Western humanism. In particular, I will show how this convergence between self-destruction and self-divinization gradually takes shape through the evolution (...)
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  20.  51
    Why Technoscience Cannot Reproduce Human Desire According to Lacanian Thomism.Christopher Wojtulewicz & Graham J. McAleer - 2019 - Forum Philosophicum: International Journal for Philosophy 2 (24):279-300.
    Being born into a family structure—being born of a mother—is key to being human. It is, for Jacques Lacan, essential to the formation of human desire. It is also part of the structure of analogy in the Thomistic thought of Erich Przywara. AI may well increase exponentially in sophistication, and even achieve human-like qualities; but it will only ever form an imaginary mirroring of genuine human persons—an imitation that is in fact morbid and dehumanising. Taking Lacan and Przywara at a (...)
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