Recueil d'actes du SIRL (Bruxelles, septembre 1999-juin 2001) et d'autres contributions. Réflexions sur la dimension épistémique de l'oeuvre littéraire, l'oeuvre littéraire comme réorganisation du réel, les relations entre savoir littéraire et autres sciences humaines et l'originalité du savoir littéraire.

This article presents a conceptual investigation into the value impacts and relations of algorithms in the domain of justice and security. As a conceptual investigation, it represents one step in a value sensitive design based methodology. Here, we explicate and analyse the expression of values of accuracy, privacy, fairness and equality, property and ownership, and accountability and transparency in this context. We find that values are sensitive to disvalue if algorithms are designed, implemented or deployed inappropriately or without sufficient consideration (...) for their value impacts, potentially resulting in problems including discrimination and constrained autonomy. Furthermore, we outline a framework of conceptual relations of values indicated by our analysis, and potential value tensions in their implementation and deployment with a view towards supporting future research, and supporting the value sensitive design of algorithms in justice and security. (shrink)

Bevat het religieuze discours aanspraken die vergelijkbaar zijn met de aanspraken die in strict cognitieve contexten, zoals wetenschap, gemaakt worden? Is van het spreken over religieuze fenomenen, en van het religieuze spreken, in enige zin een rechtvaardiging mogelijk die men kan vergelijken met de manier waarop wetenschappelijke of alledaagse overtuigingen zich lenen tot rechtvaardiging? Hoe zou zo'n rechtvaardiging er moeten uitzien? De bijdragen in deze bundel cirkelen rond deze vragen. De hefboom wordt echter ook dieper aangezet. Is het element van (...) overtuiging (belief) of geloofsinhoud, dat aanwezig lijkt in de meeste vormen van religiositeit, de grond voor andere aspecten zoals de religieuze praktijk en houdingen? Of zijn andersom de praktijken en (vertrouwvolle) houdingen de grond waarop religieuze overtuigingen eerst kunnen bloeien? Naast werk van Vlaamse auteurs, werden ook vertaalde artikelen opgenomen van D.Z. Philips en Alvin Plantinga. Paul Cortois (1954) is doctor in de wijsbegeerte. Momenteel is hij verbonden aan het Hoger Instituut voor Wijsbegeerte (KU Leuven) en aan de Vakgroep Filosofie van de Universiteit Antwerpen (UFSIA). Walter Van Herck (1962) is doctor in de wijsbegeerte. Hij is verbonden aan de Vakgroep Filosofie van de Universiteit Antwerpen (UFSIA) en aan de Karel de Grote-Hogeschool Antwerpen. (shrink)

Husserl has dealt with the material relation of wholes to parts at the beginning of his philosophical career, namely in his third Logical Investigation, as well as, much later, in the texts edited by Landgrebe in Erfahrung und Urteil . The topic of mereology compels one to consider the relation between the formal analytic a priori and the material synthetic a priori within the objective realmof intentionality. Initially Husserl tried to find an articulation between the two a priori's in the (...) realm of objectivity. Subsequently Husserl insisted on the irreducible differences between the laws governing these two forms of the a priori. But eventually Husserl reformulated the problem in the framework of the subjective a priori regulating the functioning of intentionality. Only the teleological horizon of consciousness, by its indebtedness to genealogy, can outline a possible connection of the two a priori's; and do this, inastar as for a consciousness that is always already ahead of itself, the cognition of the world of pure forms also allows for the recognition of material a priori's. (shrink)

Que la pensée de Heidegger, à tout le moins à l'époque de Sein und Zeit, fût le reflet d'une détresse de notre époque, voilà ce que montrent les travaux de Karl Löwith. La pertinence phénoménologique de la philosophie heideggérienne s'en trouve sans nul doute remise en cause. Aussi l'auteur souligne-t-il la prégnance, dans de Sein und Zeit, d'une pensée de l'acosmisme qui ratifie la dévalorisation moderne de la quotidienneté intramondaine et confine la phénoménalité dans le registre de l'inauthenticité. Une telle (...) ontologie est anticipée par les dénonciations pascaliennes des principes présidant à l'élaboration du projet moderne. La pensée de Pascal est une confrontation avec l'étrangeté de ce monde éclaté qui, implicitement, pour Heidegger est encore notre monde. L'analyse comparée des pensées de Pascal et Heidegger permet tout autant d'éclairer d'un jour nouveau les Pensées et Sein und Zeit, que d'esquisser une critique plus générale de l'ontologie acosmique, philosophie annonciatrice du nihilisme post-moderne. (shrink)

The Buddhist construct of mindfulness is a central element of mindfulness-based interventions and derives from a systematic phenomenological programme developed over several millennia to investigate subjective experience. Enthusiasm for ?mindfulness? in Western psychological and other science has resulted in proliferation of definitions, operationalizations and self-report inventories that purport to measure mindful awareness as a trait. This paper addresses a number of seemingly intractable issues regarding current attempts to characterize mindfulness and also highlights a number of vulnerabilities in this domain that (...) may lead to denaturing, distortion, dilution or reification of Buddhist constructs related to mindfulness. Enriching positivist Western psychological paradigms with a detailed and complex Buddhist phenomenology of the mind may require greater study and long-term direct practice of insight meditation than is currently common among psychologists and other scientists. Pursuit of such an approach would seem a necessary precondition for attempts to characterize and quantify mindfulness. (shrink)

This volume deals with the general theory of pleasure of Plato and his successors. The first part describes the two paradigms between which all theories of pleasure oscillate: Plato's definition of pleasure as the repletion of a lack, and Aristotle's view that pleasure is the perfect performance of an activity. After an excursus on Epicureans and Stoics, the book concentrates on Neoplatonism, opposing the 'standard Neoplatonic view' of Plotinus and Proclus to the original viewpoint of Damascius' commentary on Plato's "Philebus," (...) The volume sheds light on the discussion between hedonists and anti-hedonists, by concentrating on the 'crucial point' at which any philosophical analysis of the good life (hedonistic or other) ought to argue that the life of the philosopher is the most desirable, and thus truly pleasurable, life. (shrink)

We are happy to present the proceedings of the international symposium on Rationality and Religious Trust which were held at the University of Antwerp in this volume of Bijdragen. Rationality and religious trust is of course a topic that falls within the scope of the epistemology of religion. Contemporary epistemology of religion has been the scene of a vigorous debate about the nature of religious belief, or more precisely about the role of rationality and rational argument with respect to religious (...) belief. What is at stake in the debate, is the very way the concept of belief applies to the religious life. More specifically, the issue is about the place to be reserved for belief within the religious life at large, and again, about the role played especially by rational arguments in holding or not holding those beliefs. (shrink)

This book is the first to discuss, for an English-speaking audience, the ideas of the German-Jewish man of letters, thinker, and activist Günther Anders. Anders is one of few philosophers to deal intensely with the moral consequences of Auschwitz and Hiroshima. He can rightly be called the philosopher of the atomic age, and his thinking a philosophy of modern technology. In biting manifestoes, sharp aphorisms, and penetrating essays, in stirring diary notes and political fables, Anders strikes out the age in (...) which we live. As a twentieth-century visionary, he exposes the absence of the moral and social imaginations that is necessary to prevent our history from ending in a total catastrophe. In the gap between our technical creations and our utter inability to imagine their destructive potential lies the basis for the unstoppable activity of this practical philosopher. From every possible angle, he attempts to comprehend this modern schizophrenia in its roots and consequences. Anders is one of the most important thinkers of the twentieth century. He tried to describe and analyze the variety of manifestations of the “self-destructive progress of our technical civilization,” which makes humanity into an “anti-quated” sort. He diagnosed countless important problems, ranging from the world of media to the dictates of the world of machinery, and he investigated their social, political, and philosophical meaning. To read his writings is more than becoming acquainted with a rich and colorful philosopher. It is more than an encounter with a moving and passionate individual. It is ultimately a confrontation with oneself, with our own guilt and responsibility, with our personal hopes and fears, with our lack of imagination and with our need to recover it. (shrink)

The mechanical view on the human body may be considered as the context in which the highly technological medicine of these days originated. Organ transplantation is certainly one of the most impressive possibilities of this new evolution in medical technology. It exists by the grace of the paradigm of the body as a “Körper” : this paradigm leads to a self-evident acceptance of transplantation medicine in its most brilliant applications. Refinement of surgical techniques, better preservation of organs, the development of (...) more effective immunosuppressives, better procedures for the establishment of brain death criteria and better criteria for the selection and matching of donors and receptors are immanent goals of this type of medicine. Meanwhile the lives of many thousands of patients are saved and these patients even receive the chance for a new life, with much more quality. The ethical reflection on organ transplantation has followed rather rapidly this technical discourse and sounds as a kind of “moral engineering”. This is certainly connected with the upcoming success of “Principlism” , whereby medical decision making is oriented by applying four major principles to medical cases . It is also connected with the ethical approach of utilitarianism, which fits almost perfectly in this technological atmosphere. The authors question this approach and suggest that a more relational understanding of the human body as “Leib” would be a better paradigm for the promotion of solidarity in the context of organ donation and transplantation. Human beings do not only ‘have’ a body, but ‘are’ also their body. The body of the deceased refers to the life of a loved one. Technical procedures surrounding organ removals sometimes hinder the possibility for the family to bereave adequately around their loved one. The authors are convinced that the urging problem of organ shortage is not only caused by lack of solidarity or laziness, but also by the reductionist discourse of transplantation medicine itself. They suggest that we have to find – eventually with the help of poets and writers – an adequate new language to replace the alienating discourse of current transplantation medicine. They see also in communitarianism and personalist care ethics a better ethical approach for touching the peculiar sensitivities of eventual donors and receptors. (shrink)

In the history of Jewish, Christian and Muslim culture, religious identity was not only formed by historical claims, but also by the usage of certain images: “images of God”, “images of the others”, “images of the self.”This book includes a discussion of the role of these images in society and politics, in theology and liturgy, yesterday and today.

ABSTRACTThe aim of this observational study is to explore how history teachers promote historical contextualisation in their lessons. Historical contextualisation is the ability to situate phenomen...

Except in very poor mathematical contexts, mathematical arguments do not stand in isolation of other mathematical arguments. Rather, they form trains of formal and informal arguments, adding up to interconnected theorems, theories and eventually entire fields. This paper critically comments on some common views on the relation between formal and informal mathematical arguments, most particularly applications of Toulmin’s argumentation model, and launches a number of alternative ideas of presentation inviting the contextualization of pieces of mathematical reasoning within encompassing bodies of (...) explicit and implicit, formal and informal background knowledge. (shrink)

This exploratory study presents an example of how a historical contextualization framework can be used to develop and implement a lesson unit on Cold War events. The effects of the lesson unit on students’ ability to perform historical contextualization are explored in a quasi-experimental pre-test–post-test design with an experimental (n = 96) and a control (n = 73) condition. The students’ answers on a historical contextualization test were analysed. The results indicate that students in the experimental condition increased their ability (...) to perform historical contextualization and displayed less present-oriented perspectives in their answers compared to students in the control condition. (shrink)

BackgroundMoral case deliberation as a form of clinical ethics support is usually implemented in health care institutions and educational programs. While there is no previous research on the use of clinical ethics support on the level of health care regulation, employees of regulatory bodies are regularly confronted with moral challenges. This pilot study describes and evaluates the use of MCD at the Dutch Health Care Inspectorate.The objective of this pilot study is to investigate: 1) the current way of dealing with (...) moral issues at the IGZ; 2) experience with and evaluation of MCD as clinical ethics support, and 3) future preferences and needs regarding clinical ethics support for dealing with moral questions at the IGZ.MethodsWe performed an explorative pilot study. The research questions were assessed by means of: 1) interviews with MCD participants during four focus groups; and 2) interviews with six key stakeholders at the IGZ. De qualitative data is illustrated by data from questionnaires on MCD outcomes, perspective taking and MCD evaluation.ResultsProfessionals do not always recognize moral issues. Employees report a need for regular and structured moral support in health care regulation. The MCD meetings are evaluated positively. The most important outcomes of MCD are feeling secure and learning from others. Additional support is needed to successfully implement MCD at the Inspectorate.ConclusionWe conclude that the respondents perceive moral case deliberation as a useful form of clinical ethics support for dealing with moral questions and issues in health care regulation. (shrink)

Engineering ethics and science and technology studies have until now developed as separate enterprises. The authors argue that they can learn a lot from each other. STS insights can help make engineering ethics open the black box of technology and help discern ethical issues in engineering design. Engineering ethics, on the other hand, might help STS to overcome its normative sterility. The contributions in this special issue show in various ways how the gap between STS and engineering ethics might be (...) overcome. In this editorial introduction, the authors discuss the various contributions briefly and delve into the way the various authors conceptualize the engineering design process and the consequences of those conceptualizations for what ethical issues become visible. They also discuss the implications for the responsibility of engineers for technological development. (shrink)

The paper gives an impression of the multi-dimensionality of mathematics as a human activity. This 'phenomenological' exercise is performed within an analytic framework that is both an expansion and a refinement of the one proposed by Kitcher. Such a particular tool enables one to retain an integrated picture while nevertheless welcoming an ample diversity of perspectives on mathematical practices, that is, from different disciplines, with different scopes, and at different levels. Its functioning is clarified by fitting in illustrations based on (...) actual research. (shrink)

The Polymath Project is an online collaborative enterprise that was initiated in 2009, when Timothy Gowers asked whether and how groups could work together to solve mathematical problems that “do not naturally split up into a vast number of subtasks.” Gowers proposed to answer this question himself by actually trying to set up such a collaboration, based on interactions taking place in the comment-threads of a series of posts on a WordPress blog. Hence, the first project officially started in early (...) 2009, to be proclaimed successful only 6 weeks later (Gowers and Nielsen 2009). From its inception until April 2018, 15 more Polymath problems (and a handful of smaller or related ones) have been launched. These projects have attracted attention from different scholarly communities, including the philosophy of mathematical practices, from the perspective of which the Polymath Project can be seen as a vast repository of mathematics in action. This chapter continues previous work by its authors on the topic in question and topics related. More specifically, for the purposes of this volume, it is our aim to both summarize and expand upon these earlier contributions. The starting point is the above observation that in the past decade, the issue of “massively collaborative mathematics” (to be qualified below) has drawn quite some attention. However, does it also warrant intensive philosophical attention in particular? For, as exciting as these developments might be from mathematical and other points of view, the enhanced possibilities that have come with it do not per se give rise to any philosophical import. In Van Bendegem (2011), one of us has indeed tentatively argued for the philosophical relevance of these new dynamics of proof construction flowing from the wide availability and efficiency of Internet technology. We shall below briefly rehearse and update the argument given there. (shrink)

Philosophy of mathematics today has transformed into a very complex network of diverse ideas, viewpoints, and theories. Sometimes the emphasis is on the "classical" foundational work (often connected with the use of formal logical methods), sometimes on the sociological dimension of the mathematical research community and the "products" it produces, then again on the education of future mathematicians and the problem of how knowledge is or should be transmitted from one generation to the next. The editors of this book felt (...) the urge, first of all, to bring together the widest variety of authors from these different domains and, secondly, to show that this diversity does not exclude a sufficient number of common elements to be present. In the eyes of the editors, this book will be considered a success if it can convince its readers of the following: that it is warranted to dream of a realistic and full-fledged theory of mathematical practices, in the plural. If such a theory is possible, it would mean that a number of presently existing fierce oppositions between philosophers, sociologists, educators, and other parties involved, are in fact illusory. (shrink)