Weisberg and Muldoon’s epistemic landscape model (ELM) has been one of the most significant contributions to the use of agent-based models in philosophy. The model provides an innovative approach to establishing the optimal distribution of cognitive labor in scientific communities, using an epistemic landscape. In the paper, we provide a critical examination of ELM. First, we show that the computing mechanism for ELM is correct insofar as we are able to replicate the results using another programming language. (...) Second, we show that small changes in the rules that determine the behavior of individual agents can lead to important changes in simulation results. Accordingly, we claim that ELM results are robust with respect to the computing mechanism, but not necessarily across parameter space. We conclude by reflecting on the possible lessons to be gained from ELM as a class of simulations or cluster of models. (shrink)

This article examines and analyses Biko’s contribution to the liberation struggle in South Africa from the perspective of politics and religion. Through his leading participation in Black Consciousness Movement and Black Theology Project, Biko has not only influenced the direction of the liberation agenda, but he has also left a legacy that if the liberated and democratic South Africa were to follow, this country would be a much better place for all to live in. In fact, the continent as a (...) whole through its endeavours in the African Union underpinned by the African Renaissance philosophy would go a long way in forging unity among the continent’s nation states. Biko’s legacy covers among other things identity, human dignity, education, research, health and job creation. This article will have far reaching implications for the relations between the democratic state and the church in South Africa, more so that there has been such a lack of the church’s prophecy for the past 25 years. (shrink)

The agent-structure problem is a much discussed issue in the field of international relations. In his comprehensive analysis of this problem, Colin Wight deconstructs the accounts of structure and agency embedded within differing IR theories and, on the basis of this analysis, explores the implications of ontology - the metaphysical study of existence and reality. Wight argues that there are many gaps in IR theory that can only be understood by focusing on the ontological differences that construct the theoretical (...) landscape. By integrating the treatment of the agent-structure problem in IR theory with that in social theory, Wight makes a positive contribution to the problem as an issue of concern to the wider human sciences. At the most fundamental level politics is concerned with competing visions of how the world is and how it should be, thus politics is ontology. (shrink)

In this paper we address a frontier topic in the humanities, namely how the cultural and natural construction that we call landscape affects well-being and health. Following an updated review of evidence-based literature in the fields of medicine, psychology, and architecture, we propose a new theoretical framework called “processual landscape,” which is able to explain both the health-landscape and the medical agency-structure binomial pairs. We provide a twofold analysis of landscape, from both the cultural and naturalist (...) points of view: in order to take into account its relationship with health, the definition of landscape as a cultural product needs to be broadened through naturalization, grounding it in the scientific domain. Landscape cannot be distinguished from the ecological environment. For this reason, we naturalize the idea of landscape through the notion of affordance and Gibson’s ecological psychology. In doing so, we stress the role of agency in the theory of perception and the health-landscape relationship. Since it is the result of continuous and co-creational interaction between the cultural agent, the biological agent and the affordances offered to the landscape perceiver, the processual landscape is, in our opinion, the most comprehensive framework for explaining the health-landscape relationship. The consequences of our framework are not only theoretical, but ethical also: insofar as health is greatly affected by landscape, this construction represents something more than just part of our heritage or a place to be preserved for the aesthetic pleasure it provides. Rather, we can talk about the right to landscape as something intrinsically linked to the well-being of present and future generations. (shrink)

Most of the paper is devoted to examining and discussing a conceptual scheme devised by Jakob Mel?e for the description of human action. The main focus is on that part of the scheme which Mel?e has developed in detail in his ?Akt?ren og hans verden?, and which is a scheme for describing single practical operations by a single agent. These operations have the form ?x operates on y?. I identify as central in this scheme the four concepts of the (...) operation's tautologous object, the operation's tautologous subject, the agent and the agent's tautologous body. The common thematic concern of Mel?e's work and this paper is the question of the extent to which the agent's landscape (in a fairly broad sense of the term) is a determinant of the identity of his action. (shrink)

In 1665 Athanasius Kircher published the treatise Mundus Subterraneus, to ex-plore the complex relationships between the visible forms of the landscape and the reasons that produce them. Kircher was peer of Claude Lorrain, who gave a critical contribution in founding landscape as an artistic genre, making indistinguishable its existence as a real place and its representation as a picture. Compared to Kircher, Lorrain had the greatest influence on Western landscape culture. Yet today, thanks to scholars and (...) class='Hi'>landscape architecture practitioners, Kircher’s intuition seems effective to describe the contemporary idea of landscape as a performative field, encompassing all living forms, soils and waters, and intangible substances working together, impossible to understand just by the investigation of their visible forms. Today landscape exists because it is perceived and because it works: Lorrain and Kircher have finally met. (shrink)

Starting with the hypothesis that during this first decade of the 21st century a certain territorial culture has spread that implies greater awareness of landscape on the part of the authorities, the economic and social agents who exercise a degree of leadership in territorial matters and the general public, this article sets out to analyse the possibility that a new ethics of landscape is beginning to take shape. The notion of landscape as proposed by the European Convention (...) in Florence in 2000 looks at the idea of the social construction of landscape. In this new paradigm, landscape is conceived as a social product, the cultural projection of a society in a given space from a material, spiritual and symbolic standpoint. Landscape is understood to be inherently dynamic and changing. When the elements that give a particular landscape its historical and cultural continuity are suddenly removed and its sense of place is lost, we are seeing not evolution in the landscape but its destruction. And the very idea of intervention in these landscapes gives rise to the need for principles and moral values that will provide guidelines that allow landscapes, whether unique or commonplace, to evolve without being destroyed. As I see it, therefore, there is an obvious need for an ethics applicable to regional and landscape planning and management. The new ethics of landscape must be based on the ethics of responsibility, taking into account the dignity of nature, the rights of future generations to enjoy quality landscapes and the rights and duties of today's citizens whose interventions transform landscapes and with them their collective identity, their quality of life, their physical and social welfare and, in short, their happiness. (shrink)

This article focuses on the response of Africanisation to Western theological education in Africa, which has for centuries become a theological problem for the African context. In this 21st century, Africanisation is at the centre of the African discourse and focuses on the realities of our African context. Therefore, theological education in Africa should be Africanised in order to seriously engage the aspects of Africanisation. The struggle against colonial education was to ensure that Africa is liberated from unjust educational oppression, (...) socio-economic oppression, poverty, racism, political oppression and gender injustice. In this regard, Africanisation is an agent to address the introduced Western theological education in Africa. Yet the two concepts, namely commercialisation and commodification, have an influence on theological education in Africa. (shrink)

Because of its complexity, contemporary scientific research is almost always tackled by groups of scientists, each of which works in a different part of a given research domain. We believe that understanding scientific progress thus requires understanding this division of cognitive labor. To this end, we present a novel agent-based model of scientific research in which scientists divide their labor to explore an unknown epistemic landscape. Scientists aim to climb uphill in this landscape, where elevation represents the (...) significance of the results discovered by employing a research approach. We consider three different search strategies scientists can adopt for exploring the landscape. In the first, scientists work alone and do not let the discoveries of the community as a whole influence their actions. This is compared with two social research strategies, which we call the follower and maverick strategies. Followers are biased towards what others have already discovered, and we find that pure populations of these scientists do less well than scientists acting independently. However, pure populations of mavericks, who try to avoid research approaches that have already been taken, vastly outperform both of the other strategies. Finally, we show that in mixed populations, mavericks stimulate followers to greater levels of epistemic production, making polymorphic populations of mavericks and followers ideal in many research domains. (shrink)

Conversational artificial intelligence (CAI) presents many opportunities in the psychotherapeutic landscape—such as therapeutic support for people with mental health problems and without access to care. The adoption of CAI poses many risks that need in-depth ethical scrutiny. The objective of this paper is to complement current research on the ethics of AI for mental health by proposing a holistic, ethical, and epistemic analysis of CAI adoption. First, we focus on the question of whether CAI is rather a tool or (...) an agent. This question serves as a framework for the subsequent ethical analysis of CAI focusing on topics of (self-) knowledge, (self-)understanding, and relationships. Second, we propose further conceptual and ethical analysis regarding human-AI interaction and argue that CAI cannot be considered as an equal partner in a conversation as is the case with a human therapist. Instead, CAI’s role in a conversation should be restricted to specific functions. (shrink)

Group agents like businesses, political parties, universities, and charity organisations dominate our social and political landscapes. Their activities dictate our legal structures, the availability of education and healthcare, and our collective leap into climate crisis. Hence, it is crucial that we understand both the norms of these group agents and how these norms arise. will argue for applying the organisational account of normativity to group agents as the best means to achieve this understanding. Roughly, the organisational account says that the (...) norms of an agent are determined by that agent’s structure insofar as that structure dictates both what the agent is capable of and what is necessary for its persistence in its present environment. I argue that expanding the organisational account to group agents best positions us to understand both what a group’s norms are and how they arise. I suggest that the organisational account provides us with a powerful tool for addressing unjust collective behaviours in the social and political spheres. (shrink)

Religion is not an evolutionary adaptation per se, but a recurring by-product of the complex evolutionary landscape that sets cognitive, emotional and material conditions for ordinary human interactions. Religion involves extraordinary use of ordinary cognitive processes to passionately display costly devotion to counterintuitive worlds governed by supernatural agents. The conceptual foundations of religion are intuitively given by task-specific panhuman cognitive domains, including folkmechanics, folkbiology, folkpsychology. Core religious beliefs minimally violate ordinary notions about how the world is, with all of (...) its inescapable problems, thus enabling people to imagine minimally impossible supernatural worlds that solve existential problems, including death and deception. Here the focus is on folkpsychology and agency. A key feature of the supernatural agent concepts common to all religions is the triggering of an "Innate Releasing Mechanism," or “agency detector,” whose proper domain encompasses animate objects relevant to hominid survival - such as predators, protectors and prey - but which actually extends to moving dots on computer screens, voices in wind, faces on clouds. Folkpsychology also crucially involves metarepresentation, which makes deception possible and threatens any social order; however, these same metacognitive capacities provide the hope and promise of open-ended solutions through representations of counterfactual supernatural worlds that cannot be logically or empirically verified or falsified. Because religious beliefs cannot be deductively or inductively validated, validation occurs only by ritually addressing the very emotions motivating religion. Cross-cultural experimental evidence encourages these claims. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.1 (2003) 64-76 [Access article in PDF] The Sign System in Chinese Landscape Paintings Cliff G. Mcmahon Paintings emerge from a culture field and must be interpreted in relation to the net of culture. A given culture will be implicated by the sign system used by the painter. Everyone agrees that in Chinese landscape paintings, the most important cultural bond is to (...) ancient Chinese Taoism, and to a lesser degree, to Confucianism. Obviously, then, the key for these landscapes is an alert understanding of Taoism, and the primary source is the book the Tao Tê Ching.Some of the most crucial elements in Taoist beliefs are often ignored in the analysis of the Taoist landscapes, and this deserves more attention. The core of Taoism lies in a philosophic and religious guess, and the guess is made as an effort to reach a high-order explanatory theory of the origin of the universe, the structure of the universe, and the best path for human life. The guess of the ancient Chinese sages goes something like this: The universe is created by an Ultimate One whose nature remains mysterious, beyond the power of words, an Absolute pervaded by the spirit of motherhood, and thus moved to the acts of creation, using two agents of creation. These two agents are invisible but real forces that operate by the tension of polarity, the dynamic interplay of negative and positive energies, much like male and female forces. The female power is called Yin, the male power Yang. The female power is seen wherever there is fluidity, softness, openness, receiving, emptiness, or darkness. The male power is at work in hardness, assertiveness, force, and light. Everything that is made is a blending of the Yin and Yang polarities, and the dynamism and flux of reality is based on the tendency of Yin and Yang to advance and retreat, the tendency of one to become the other, just as summer changes into winter, and day changes into night. In order for a man to be complete, he must learn to put on the way of woman, to be receptive. This is a very intelligent principle. [End Page 64] When we take in all our impressions of nature, and take in all the books we have read, we are in the receptive mode. The Yin female principle of emptiness has a priority over Yang in that there must be an empty space before any concrete thing comes to occupy the space. The Yin female force is seen in the low and quiet valley, and in the fluid receptivity of water. Yang is in the bold assertive mountains and in the hardness of stone. Yin appears in the graceful and flexible bending of bamboo, while Yang is in the hardness and strength of bamboo. Since Yin is associated with water, all forms of cloud and mist are symbols of Yin. Yang is action, Yin is wisdom.One of the most important aspects of Taoism is the principle that the mysterious Absolute One has permeated all of reality and serves the good of all creatures in every passing minute, asking nothing in return and offering no favoritism to any age or any group. This is obviously a sophisticated and intelligent principle for a theology. On this point, Taoism is superior to Buddhism, Christianity, and Islam. Christianity might have taken a similar stand in that the gospel of John declares that the eternal logos dwells in all created things in a timeless manner, and was fully embedded in the world before the coming of the historical Jesus, but so far, Christians have almost totally ignored the opening lines of John.This philosophic core of Taoist belief compares to the great Western idea that Godhead creates by the use of cosmic agents. In the gospel of John, the logos is the agent. In chapter eight of Proverbs, Wisdom is the agent. In Plotinus, Nous is the agent. In Heraclitus, the polarities of love and hate are this agent. Sometimes the idea of cosmic agent is used to protect... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.1 (2003) 64-76 [Access article in PDF] The Sign System in Chinese Landscape Paintings Cliff G. Mcmahon Paintings emerge from a culture field and must be interpreted in relation to the net of culture. A given culture will be implicated by the sign system used by the painter. Everyone agrees that in Chinese landscape paintings, the most important cultural bond is to (...) ancient Chinese Taoism, and to a lesser degree, to Confucianism. Obviously, then, the key for these landscapes is an alert understanding of Taoism, and the primary source is the book the Tao Tê Ching.Some of the most crucial elements in Taoist beliefs are often ignored in the analysis of the Taoist landscapes, and this deserves more attention. The core of Taoism lies in a philosophic and religious guess, and the guess is made as an effort to reach a high-order explanatory theory of the origin of the universe, the structure of the universe, and the best path for human life. The guess of the ancient Chinese sages goes something like this: The universe is created by an Ultimate One whose nature remains mysterious, beyond the power of words, an Absolute pervaded by the spirit of motherhood, and thus moved to the acts of creation, using two agents of creation. These two agents are invisible but real forces that operate by the tension of polarity, the dynamic interplay of negative and positive energies, much like male and female forces. The female power is called Yin, the male power Yang. The female power is seen wherever there is fluidity, softness, openness, receiving, emptiness, or darkness. The male power is at work in hardness, assertiveness, force, and light. Everything that is made is a blending of the Yin and Yang polarities, and the dynamism and flux of reality is based on the tendency of Yin and Yang to advance and retreat, the tendency of one to become the other, just as summer changes into winter, and day changes into night. In order for a man to be complete, he must learn to put on the way of woman, to be receptive. This is a very intelligent principle. [End Page 64] When we take in all our impressions of nature, and take in all the books we have read, we are in the receptive mode. The Yin female principle of emptiness has a priority over Yang in that there must be an empty space before any concrete thing comes to occupy the space. The Yin female force is seen in the low and quiet valley, and in the fluid receptivity of water. Yang is in the bold assertive mountains and in the hardness of stone. Yin appears in the graceful and flexible bending of bamboo, while Yang is in the hardness and strength of bamboo. Since Yin is associated with water, all forms of cloud and mist are symbols of Yin. Yang is action, Yin is wisdom.One of the most important aspects of Taoism is the principle that the mysterious Absolute One has permeated all of reality and serves the good of all creatures in every passing minute, asking nothing in return and offering no favoritism to any age or any group. This is obviously a sophisticated and intelligent principle for a theology. On this point, Taoism is superior to Buddhism, Christianity, and Islam. Christianity might have taken a similar stand in that the gospel of John declares that the eternal logos dwells in all created things in a timeless manner, and was fully embedded in the world before the coming of the historical Jesus, but so far, Christians have almost totally ignored the opening lines of John.This philosophic core of Taoist belief compares to the great Western idea that Godhead creates by the use of cosmic agents. In the gospel of John, the logos is the agent. In chapter eight of Proverbs, Wisdom is the agent. In Plotinus, Nous is the agent. In Heraclitus, the polarities of love and hate are this agent. Sometimes the idea of cosmic agent is used to protect... (shrink)

Despite the variety of banalities that are often associated with trips and vacations as mass consumption, the study of tourism – due to the commitment of social, economic, political and cultural energy - remains one of the predominant inputs for understanding contemporary society and the new social hierarchies that distinguish it. Tourism, which is increasingly seen as a process that has become integral to social and cultural life, also plays an essential role in the social and spatial dialectic that gives (...) meaning to the places. Focusing tourism through the lens of "productive consumption" developed by Cultural Studies, the paper moves from the assumption that responsible tourism can be analyzed in the broader paradigm of relational goods to explore the role of responsible tourism as a possible way of sustainable and responsible development.A pesar de la variedad de banalidades que a menudo se asocian con los viajes y las vacaciones, como el consumo de masas, el estudio del turismo –debido al compromiso de la energía social, económica, política y cultural– sigue siendo una de las fuentes predominantes para la comprensión de la sociedad contemporánea y las nuevas jerarquías sociales que la distinguen. El turismo, que se está viendo cada vez más como un proceso que forma parte integral de la vida social y cultural, también juega un papel esencial en la dialéctica social y espacial que da sentido a los lugares. Analizando el turismo desde el punto de vista del consumo productivo desarrollado por los estudios culturales, el artículo parte de la asunción de que el turismo responsable puede ser analizado en el paradigma más amplio de bienes relacionales para explorar el papel del turismo responsable como una forma posible de desarrollo sostenible y responsable. (shrink)

In a series of formal studies and less formal applications, Hong and Page offer a ‘diversity trumps ability’ result on the basis of a computational experiment accompanied by a mathematical theorem as explanatory background (Hong & Page 2004, 2009; Page 2007, 2011). “[W]e find that a random collection of agents drawn from a large set of limited-ability agents typically outperforms a collection of the very best agents from that same set” (2004, p. 16386). The result has been extremely influential as (...) an epistemic justification for diversity policy initiatives. Here we show that the ‘diversity trumps ability’ result is tied to the particular random landscape used in Hong and Page’s simulation. We argue against interpreting results on that random landscape in terms of ‘ability’ or ‘expertise.’ These concepts are better modeled on smother and more realistic landscapes, but keeping other parameters the same those are landscapes on which it is groups of the best performing that do better. Smoother landscapes seem to vindicate both the concept and the value of expertise. Change in other parameters, however, also vindicates diversity. With an increase in the pool of available heuristics, diverse groups again do better. Group dynamics makes a difference as well; simultaneous ‘tournament’ deliberation in a group in place of the ‘relay’ deliberation in Hong and Page’s original model further emphasizes an advantage for diversity. ‘Tournament’ 2 dynamics particularly shows the advantage of mixed groups that include both experts and non-experts. As a whole, our modeling results suggest that relative to problem characteristics and conceptual resources, the wisdom of crowds and the wisdom of the few each have a place. We regard ours as a step toward attempting to calibrate their relative virtues in different modelled contexts of intellectual exploration. (shrink)

The paper is devoted to the development of Emmanuel Lévinas’ philosophy of the subject as expounded in his Autrement qu’être ou au-délà de l’essence. Levinas claims that the subject is good but emerges from a formless substrate; for this reason it belongs to something which can described as anonymous, dark, ignorant, sensual — the otherness. An attempt to define the structure of the subject as an abstract entity is only possible in virtue of the fact that its form has been (...) separated from something that is difficult not only to describe but also to understand, even by intuition. In this sense one may say that the subject discovers itself as the Other. The subject discovers its own belonging to the Otherness which precedes the process of becoming its own. Finally, the subject knows that the only way to be Itself is to take responsibility for the otherness through which it establishes its subjectivity as such. (shrink)

0 From Sansui to Keshiki My subject here is the nature of landscape. The word “landscape” is to be understood in what follows in the aesthetic sense: I wish to clarify what we experience in landscape as a typical scene of natural beauty. For most people, the nature of this experience may be so transparent that its analysis is superfluous. I don’t, however, find the matter so straightforward. The fact that “a landscape” can also signify a (...) landscape painting would seem to indicate that landscap... (shrink)

This paper provides a critical analysis of the premises and arguments put forward by the Ius Constitutionale Commune en America Latina project to ground the image of the Inter-American Court of Human Rights as an agent of democratic transformation. It highlights three critical aspects: 1. the profile of the Court is constructed by legal scholars relying on self-validation and self-referentiality, 2. that image validates the idea that lawyers and the judiciary are agents of transformation ruling over local spaces from (...) above, thereby discarding people as the central subjects of change and democratization, and 3. the concept of representative democracy becomes a device that secures the self-validating dynamics of the image of the Court as democracy builder. (shrink)

ABSTRACTOn 4 September 2015 asylum seekers who got stranded in Budapest’s Keleti train station began a march to cross the Austrian border. Their aim was to reach Germany and Sweden where they believed their asylum claims would be better received. In this article, I argue that the march should be characterized as an act of civil disobedience. This claim may seem to contradict common convictions regarding acts of civil disobedience as well as asylum seekers. The most common justifications are given (...) with reference to moral rights of citizens and concerns for enhancing justice or democracy within states. Asylum seekers are not members of the European public. How can they be entitled to break the law? I first show that the march displays features of a paradigm case of civil disobedience. Then, I identify moral reasons for asylum seekers to carry out the march acceptable from both strong and weak cosmopolitan perspectives. After that, I point out its corrective, stabilizing and democracy-enhancing roles in the European political landscape. I conclude by emphasizing that conceptualizing the march as an act of civil disobedience is significant in recognizing asylum seekers as political agents making claims within an evolving framework of refugee protection. (shrink)

Abstract:As a flagship program of the New Deal, the CCC was one of several federal agencies which turned to the natural and built environment to promote socio-cultural homogenization between the First and Second World War. This article investigates the CCC's role as an agent of national transformation and considers the links between the New Deal's treatment of the American landscape and its promotion of a new, more pluralistic national identity. While historians of the interwar United States are quick (...) to note the social and environmental significance of the CCC, the cultural role of this program remains largely overlooked. Specifically, relevant scholarship has neglected to address the architectural output of this program and the way it related to the New Deal's broader socio-cultural initiatives. With camps in each of the forty-eight states and overseas territories, the CCC reconfigured much of the American landscape and deployed a regionally diverse blend of vernacular architecture, all while fostering a mythologized sense of cultural heritage from coast to coast. In order to better understand both the role and rationale behind this process, this article considers several examples of CCC-produced architecture and landscape design across the greater United States. It argues that these designs were key vehicles of the unifying message that drove the New Deal and its many so-called ‘alphabet agencies’ from the depths of economic depression to a state of preparedness as the country approached the precipice of global war. This article also considers the Corps' role in the New Deal's construction of popular historical consciousness and draws attention to the frequent transregional interactions between enrollees and local populations. (shrink)

In this paper we consider the concept of a self-aware agent. In cognitive science agents are seen as embodied and interactively situated in worlds. We analyse the meanings attached to these terms in cognitive science and robotics, proposing a set of conditions for situatedness and embodiment, and examine the claim that internal representational schemas are largely unnecessary for intelligent behaviour in animats. We maintain that current situated and embodied animats cannot be ascribed even minimal self-awareness, and offer a six (...) point definition of embeddedness, constituting minimal conditions for the evolution of a sense of self. This leads to further analysis of the nature of embodiment and situatedness, and a consideration of whether virtual animats in virtual worlds could count as situated and embodied. We propose that self-aware agents must possess complex structures of self-directed goals; multi-modal sensory systems and a rich repertoire of interactions with their worlds. Finally, we argue that embedded agents will possess or evolve local co-ordinate systems, or points of view, relative to their current positions in space and time, and have a capacity to develop an egocentric space. None of these capabilities are possible without powerful internal representational capacities. (shrink)

This brief article is concerned with an aspect of Jonathan Glover's book, Alien Landscapes?. After reflecting a little on the book as a whole, the question that is taken up is, ‘Why might a book that seeks to help those without mental disorders understand what they are like “from the inside” be of interest to laymen and practitioners in the criminal law?’. One answer lies in part in the way that ‘what it is like from the inside’ might interact with (...) judgements of criminal responsibility. Taking its cue from examples used by Glover the article considers, and puts pressure on, the ‘dual view’ he proposes: that when dealing with those with mental disorders we should treat them as responsible agents in the sense of not withholding from them Strawson's ‘reactive attitudes’, while nevertheless accepting that their personalities and behaviours are the results of large doses of ‘bad luck’. (shrink)

In a recent paper I argued that agent causation theorists should be compatibilists. In this paper, I argue that compatibilists should be agent causation theorists. I consider six of the main problems facing compatibilism: (i) the powerful intuition that one can't be responsible for actions that were somehow determined before one was born; (ii) Peter van Inwagen's modal argument, involving the inference rule (β); (iii) the objection to compatibilism that is based on claiming that the ability to do (...) otherwise is a necessary condition for freedom; (iv) "manipulation arguments," involving cases in which an agent is manipulated by some powerful being into doing something that he or she would not normally do, but in such a way that the compatibilist's favorite conditions for a free action are satisfied; (v) the problem of constitutive luck; and (vi) the claim that it is not fair to blame someone for an action if that person was determined by forces outside of his or her control to perform that action. And in the case of each of these problems, I argue that the compatibilist has a much more plausible response to that problem if she endorses the theory of agent causation than she does otherwise. (shrink)

I argue for an intentional conception of representation in science that requires bringing scientific agents and their intentions into the picture. So the formula is: Agents (1) intend; (2) to use model, M; (3) to represent a part of the world, W; (4) for some purpose, P. This conception legitimates using similarity as the basic relationship between models and the world. Moreover, since just about anything can be used to represent anything else, there can be no unified ontology of models. (...) This whole approach is further supported by a brief exposition of some recent work in cognitive, or usage-based, linguistics. Finally, with all the above as background, I criticize the recently much discussed idea that claims involving scientific models are really fictions. (shrink)

Despite acknowledging that musicality evolved to serve multiple adaptive functions in human evolution, Savage et al. promote social bonding to an overarching super-function. Yet, no unifying neurobiological framework is offered. We propose that oxytocin constitutes a socio-allostatic agent whose modulation of sensing, learning, prediction, and behavioral responses with reference to the physical and social environment facilitates music's social bonding effects.

Christian missionary evangelization reached its culminating point during the nineteenth century. Many experts in the field of missionary studies owe this flurry of Christian missions to an equivalent extending reach of imperialism, which, they contend, had largely facilitated the work of the Christian missions, providing them with the necessary logistic and financial support. The present paper puts forward a different view based on the trajectory of the Christian missions in Morocco at the epoch. It argues that the grand aims of (...) imperialism were far from being spiritual. Furthermore, the political situation of Morocco during the colonial era, being a highly disputed colonial territory amongst the then superpowers, Britain and France, generated a conflict of interests that influenced the missions’ strategies of work there. The claim that Christian missionaries served as imperial agents in Morocco, working on promoting the high interests of their colonial countries, is open to question. (shrink)

How can an art practice based upon lens imaging help us to question landscape as a pictorial category fixed in space and time? This article proposes that we practise landscape as an ongoing process that always surpasses human spatial and temporal framing while enfolding the activity of the human within it. Starting with reference to a specific geographic, geological and environmental site, the article tracks a process of situated making using the smartphone camera as the fulcrum of a (...) performative activity. (shrink)

The disappearing agent problem is an argument in the metaphysics of agency. Proponents of the agent-causal approach argue that the rival event-causal approach fails to account for the fact that an agent is active. This paper examines an analogy between this disappearing agent problem and the exclusion problem in the metaphysics of mind. I develop the analogy between these two problems and survey existing solutions. I suggest that some solutions that have received significant attention in response (...) to the exclusion problem have seen considerably less attention in response to the disappearing agent problem. For example, one solution to the exclusion problem is to reject the exclusion assumption. Analogously, one solution to the disappearing agent problem could be to deny the claim that the agent-causal approach and the event-causal approach are mutually exclusive. Similarly, proportionality theories of causation, a solution to the exclusion problem, can be transferred to the disappearing agent problem. After establishing the plausibility of the analogy between the two problems, I examine how this latter solution in particular can be transferred from the one problem to the other. (shrink)

Context: The advent of a general artificial intelligence mechanism that learns like humans do would represent the realization of an old and major dream of science. It could be achieved by an artifact able to develop its own cognitive structures following constructivist principles. However, there is a large distance between the descriptions of the intelligence made by constructivist theories and the mechanisms that currently exist. Problem: The constructivist conception of intelligence is very powerful for explaining how cognitive development takes place. (...) However, until now, no computational model has successfully demonstrated the underlying mechanisms necessary to realize it. In other words, the artificial intelligence (AI) community has not been able to give rise to a system that convincingly implements the principles of intelligence as postulated by constructivism, and that is also capable of dealing with complex environments. Results: This paper presents the constructivist anticipatory learning mechanism (CALM), an agent learning mechanism based on the constructivist approach of AI. It is designed to deal dynamically and interactively with environments that are at the same time partially deterministic and partially observable. CALM can model the regularities experienced in the interaction with the environment, on the sensorimotor level as well, as by constructing abstract or high-level representational concepts. The created model provides the knowledge necessary to generate the agent behavior. The paper also presents the coupled agent environment system (CAES) meta-architecture, which defines a conception of an autonomous agent, situated in the environment, embodied and intrinsically motivated. Implications: The paper can be seen as a step towards a computational implementation of constructivist principles, on the one hand suggesting a further perspective of this refreshing movement on the AI field (which is still too steeped in a behaviorist influence and dominated by probabilistic models and narrow applied approaches), and on the other hand bringing some abstract descriptions of the cognitive process into a more concrete dimension, in the form of algorithms. Constructivist content: The connection of this paper with constructivism is the proposal of a computational and formally described mechanism that implements important aspects of the subjective process of knowledge construction based on key ideas proposed by constructivist theories. (shrink)

Despite an impressive number of investigations and indirect evidence, the mechanisms that link patterns and processes across the landscape remain a debated point. A new definition of landscape as a semiotic interface between resources and organisms opens up a new perspective to a better understanding of such mechanisms. If the landscape is considered a source of signals converted by animal cognition into signs, it follows that spatial configurations, extension, shape and contagion are not only landscape patterns (...) but categories of identifiable signals. The eco-field hypothesis, by which cognitive templates are used to identify spatial configurations as carriers of meaning according to an active function, are combined with the sign theory to create an eco-semiotic model of landscape representation. Signs from landscape change in efficacy according to mechanisms of degradation, and metric sign categories have to be considered. An interdisciplinary coalescence is expected by using the theoretical approach in different fields of conservation and resource management and planning. (shrink)

We argue that the Internet is, and is acting as, an EA because it shapes our belief systems, our worldviews. We explain key concepts for this discussion and provide illustrative examples to support our claims. Furthermore, we explain why recognising the Internet as an EA is important for Internet users and society in general. We discuss several ways in which the Internet influences the choices, beliefs, and attitudes of its users, and we compare this effect with those of psychological conditioning (...) and brainwashing techniques. Finally, we present examples where the Internet’s epistemic agency acts at scale, affecting large portions of society rather than individuals. (shrink)

Philippus Aureolus Theophrastus Bombastus von Hohenheim, or Paracelsus, was a renowned physician and naturalist, reformer of Galenic medicine, and violent opponent of scholasticism. His writings and teachings were contemporaneous with the Lutheran reformation and the northern Renaissance humanism of Cornelius Agrippa and Erasmus. Paracelsus’s rejection of ancient wisdom and the classicist philology of his day as viable avenues of knowledge, however, contradicts the Renaissance humanist epithet sometimes associated with him. Though traditionally painted as a “lonely genius” and a “martyr of (...) natural science” for his fractious relations with the medical establishments of his day, and thereby crowned as an agent of progress and a precursor of modern science, Paracelsian natural philosophy owes far more to mystical intuition than to any experimental scientific method currently understood. In this respect he was as much an influence on German mystics such as Jacob Boehme and later German Romanticism as he was on J. B. von Helmont, the seventeenth century Paracelsian chemist who first articulated the concept of ‘gas’. However, Paracelsian thought does not readily conform either to the Reformation or to Renaissance humanism, the two landmarks convenient to a general appreciation of the intellectual landscape in his day. Of course, such historical labels are the products of hindsight, and held little or no meaning among thinkers of the day: any attempt to define Paracelsus’ thought according to such a continuum is moot. He is best appreciated as an iconoclast: an eclectic non-partisan. As the author of the present study claims, Paracelsus was “an errant star in the firmament of sixteenth century aspirations” ; later in the work he emerges as “an idiosyncratic creature of the early Reformation”. (shrink)

Philippus Aureolus Theophrastus Bombastus von Hohenheim, or Paracelsus, was a renowned physician and naturalist, reformer of Galenic medicine, and violent opponent of scholasticism. His writings and teachings were contemporaneous with the Lutheran reformation and the northern Renaissance humanism of Cornelius Agrippa and Erasmus. Paracelsus’s rejection of ancient wisdom and the classicist philology of his day as viable avenues of knowledge, however, contradicts the Renaissance humanist epithet sometimes associated with him. Though traditionally painted as a “lonely genius” and a “martyr of (...) natural science” for his fractious relations with the medical establishments of his day, and thereby crowned as an agent of progress and a precursor of modern science, Paracelsian natural philosophy owes far more to mystical intuition than to any experimental scientific method currently understood. In this respect he was as much an influence on German mystics such as Jacob Boehme and later German Romanticism as he was on J. B. von Helmont, the seventeenth century Paracelsian chemist who first articulated the concept of ‘gas’. However, Paracelsian thought does not readily conform either to the Reformation or to Renaissance humanism, the two landmarks convenient to a general appreciation of the intellectual landscape in his day. Of course, such historical labels are the products of hindsight, and held little or no meaning among thinkers of the day: any attempt to define Paracelsus’ thought according to such a continuum is moot. He is best appreciated as an iconoclast: an eclectic non-partisan. As the author of the present study claims, Paracelsus was “an errant star in the firmament of sixteenth century aspirations” ; later in the work he emerges as “an idiosyncratic creature of the early Reformation”. (shrink)

This paper aims to foster an interdisciplinary dialogue between Ricoeur’s phenomenological- hermeneutical thought and human geography, in particular with respect to the issue of landscape interpretation. The connection draws on the idea that landscapes and lived spaces can be read as texts, not unfamiliar to human geography and semiotics from 1980s onward. In the first part of the paper I will briefly expound some theories of landscape which make use of the metaphors “landscape as cultural image” and (...) “landscape as text” in human and cultural geography. Then, I will discuss the main contribution of Ricoeur to the issue of space. The philosopher already envisioned a possible application of his “threefold mimesis” of Time and Narrative to architectural spaces. In the conclusion, I will propose to rejuvenate the geographical metaphor of “landscape as text” by introducing a possible application of the Ricoeurian notion of “meaningful action as text” to landscape. (shrink)

Could an entire society count as an agent in its own right? I argue here that it could. While previous defenders of group agency have focused primarily on groups such as states and corporations that exhibit a great deal of formalized internal structure, less attention has been devoted to more loosely structured social groups. I focus on defending the claims that societies can have ends or goals and that they engage in end-directed behavior. I defend this view by responding (...) to three potential objections. The first is the allegation that the attribution of ends to societies would be redundant, given that the properties of any group will supervene upon the properties of the group’s individual human members. The second is the charge that societies are not genuine agents engaged in end-directed actions because their behavior is not under their own direct control. The third is the concern that while it may be useful to speak of societies ‘as if’ they were agents, this does not indicate that societies really act in pursuit of ends. I draw upon a functionalist approach from the philosophy of mind to argue that all three objections can be addressed by the defender of social agency. (shrink)

In this article, we suggest that the study of social interactions and the development of a “sense of agency” in joint action can help determine the content of relevant explanations to be implemented in artificial systems to make them “explainable.” The introduction of automated systems, and more broadly of Artificial Intelligence, into many domains has profoundly changed the nature of human activity, as well as the subjective experience that agents have of their own actions and their consequences – an experience (...) that is commonly referred to as sense of agency. We propose to examine the empirical evidence supporting this impact of automation on individuals’ sense of agency, and hence on measures as diverse as operator performance, system explicability and acceptability. Because of some of its key characteristics, AI occupies a special status in the artificial systems landscape. We suggest that this status prompts us to reconsider human–AI interactions in the light of human–human relations. We approach the study of joint actions in human social interactions to deduce what key features are necessary for the development of a reliable sense of agency in a social context and suggest that such framework can help define what constitutes a good explanation. Finally, we propose possible directions to improve human–AI interactions and, in particular, to restore the sense of agency of human operators, improve their confidence in the decisions made by artificial agents, and increase the acceptability of such agents. (shrink)