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Alexis Elder [10]Alexis M. Elder [2]
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Alexis Elder
University of Minnesota, Duluth
  1. Excellent Online Friendships: An Aristotelian Defense of Social Media.Alexis Elder - 2014 - Ethics and Information Technology 16 (4):287-297.
    I defend social media’s potential to support Aristotelian virtue friendship against a variety of objections. I begin with Aristotle’s claim that the foundation of the best friendships is a shared life. Friends share the distinctively human and valuable components of their lives, especially reasoning together by sharing conversation and thoughts, and communal engagement in valued activities. Although some have charged that shared living is not possible between friends who interact through digital social media, I argue that social media preserves the (...)
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  2.  74
    Conversation From Beyond the Grave? A Neo‐Confucian Ethics of Chatbots of the Dead.Alexis Elder - 2020 - Journal of Applied Philosophy 37 (1):73-88.
  3.  13
    What Words Can’T Say.Alexis M. Elder - 2018 - Journal of Information, Communication and Ethics in Society 16 (1):2-15.
    Purpose This paper aims to survey the moral psychology of emoji, time-restricted messaging and other non-verbal elements of nominally textual computer-mediated communication. These features are increasingly common in interpersonal communication. Effects on both individual well-being and quality of intimate relationships are assessed. Results of this assessment are used to support ethical conclusions about these elements of digital communication. Design/methodology/approach Assessment of these non-verbal elements of CMC is framed in light of relevant literature from a variety of fields, including neuroscience, behavioral (...)
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  4.  4
    Living with Robots. [REVIEW]Alexis Elder - 2019 - The Philosophers' Magazine 86:115-117.
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  5. Why Bad People Can't Be Good Friends.Alexis Elder - 2014 - Ratio 27 (1):84-99.
    Must the best friends necessarily be good people? On the one hand, as Aristotle puts it, ‘people think that the same people are good and also friends’. But on the other hand, friendship sometimes seems to require that one behave badly. For example, a normally honest person might lie to corroborate a friend's story. What I will call closeness, which I take to include sensitivity to friends' subjective values and concerns as well as an inclination to take their subjective interests (...)
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  6.  16
    False Friends and False Coinage.Alexis Elder - 2015 - Acm Sigcas Computers and Society 45 (3):248-254.
    In this paper, an analogy that Aristotle drew between false friends and false coinage is leveraged to identify ethically important features of cases involving so-called sociable robots. The use of such robots to care for the elderly and disabled poses both benefits and costs. Although a uniform verdict on the ethical use of these robots is unlikely to be forthcoming, owing to the importance of context and wide array of variables that can influence assessment of a situation, progress can be (...)
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  7.  34
    Proprioception, Anosognosia, and the Richness of Conscious Experience.Alexis Elder - 2013 - Journal of Consciousness Studies 20 (3-4):3-4.
    Proprioception, a sense of bodily position and movement, is rarely the focus of conscious experience. If we are ordinarily conscious of proprioception, we seem only peripherally so. Thus, evidence that proprioception is present in the periphery of at least some conscious experiences seems to be good evidence that conscious experience is fairly rich. Anosognosia for paralysis is a denial of paralysis of one's limbs, usually in the wake of brain damage from stroke. Because anosognosic patients overlook their paralysis, anosognosia seems (...)
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  8.  16
    Boundary Enforcement and Social Disruption Through Computer-Mediated Communication.Alexis Elder - 2015 - Acm Sigcas Computers and Society 45 (3):45-51.
    In this paper, I investigate the impact boundary-promoting communication technology -- such as texts, comments, microblogging, and instant messaging -- have on friendships, and arrive at the surprising conclusion that these technologies are, despite appearances, good for personal relationships, and thereby good for us.
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  9.  18
    The Interpersonal is Political: Unfriending to Promote Civic Discourse on Social Media.Alexis Elder - 2020 - Ethics and Information Technology 22 (1):15-24.
    Despite the initial promise of social media platforms as a means of facilitating discourse on matters of civic discourse, in practice it has turned out to impair fruitful conversation on civic issues by a number of means. From self-isolation into echo chambers, to algorithmically supported filter bubbles, to widespread failure to engage politically owing to psychological phenomena like the ‘spiral of silence’, a variety of factors have been blamed. I argue that extant accounts overlook the importance of interpersonal relationships to (...)
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  10.  50
    Zhuangzi on Friendship and Death.Alexis Elder - 2014 - Southern Journal of Philosophy 52 (4):575-592.
    Zhuangzi suggests that death is a transformation that we commonly and mistakenly think means the end of someone but really just marks a new phase of existence. This metaphysical thesis is presented at several points in the text as an explanation of distinctively Daoist responses to death and loss. Some take a Daoist response to death, as presented by Zhuangzi, to indicate dual perspectives on friendship and death. But I argue that the metaphysical view sketched above is consistent with a (...)
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  11. Guest Editorial.Marty J. Wolf, Alexis M. Elder & Gosia Plotka - 2019 - Journal of Information, Communication and Ethics in Society 17 (2):114-118.
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