Philosophies — Open Access Journal

Causality is the most important topic in the history of western science, and since the beginning of the statistical paradigm, its meaning has been reconceptualized many times. Causality entered into the realm of multi-causal and statistical scenarios some centuries ago. Despite widespread critics, today deep learning and machine learning advances are not weakening causality but are creating a new way of finding correlations between indirect factors. This process makes it possible for us to talk about approximate causality, as well as about a situated causality. Full article

Robots and other smart machines are increasingly interwoven into the social fabric of our society, with the area and scope of their application continuing to expand. As we become accustomed to interacting through and with robots, we also begin to supplement or replace existing human–human interactions with human–machine interactions. This article aims to discuss the impacts of the shift from human–human interactions to human–machine interactions in one facet of our self-constitution, i.e., morality. More specifically, it sets out to explore whether and how the shift to human–machine interactions can affect our moral cultivation. I shall structure the article around what Shannon Vallor calls technology-driven moral deskilling, i.e., the phenomenon of technology negatively affecting individual moral cultivation, and shall also attempt to offer a Confucian response to the problem. I first elaborate in detail Vallor’s idea of technology-driven moral deskilling. Next, I discuss three paradigms of virtue acquisition identified by Nancy E. Snow, i.e., the “folk” paradigm, the skill-and-expertise paradigm, and the Confucian paradigm, and show how the Confucian paradigm can help us to respond to technology-driven moral deskilling. Finally, I introduce the idea of Confucian rituals (li) and argue for the ritualizing of machines as an answer to technology-driven moral deskilling. Full article

This paper has three concerns: first, it represents an etymological and genealogical study of the phenomenon of responsibility. Secondly, it gives an overview of the three fields of robot ethics as a philosophical discipline and discusses the fundamental questions that arise within these three fields. Thirdly, it will be explained how in these three fields of robot ethics is spoken about responsibility and how responsibility is attributed in general. As a philosophical paper, it presents a theoretical approach and no practical suggestions are made as to which robots should bear responsibility under which circumstances or how guidelines should be formulated in which a responsible use of robots is outlined. Full article

The role and value of science within sport increases with ever greater professionalization and commercialization. Scientific and technological innovations are devised to increase performance, ensure greater accuracy of measurement and officiating, reduce risks of harm, enhance spectatorship and raise revenues. However, such innovations inevitably come up against epistemological and metaphysical problems related to the nature of sport and physical competition. This special issue identifies and explores key and contemporary philosophical issues in relation to the science of sport and exercise. The opening four chapters focus on the nature of scientific evidence, and causation in sport; the middle four chapters on the influence of science and technology and its relationship to sport officiating; whilst the final three chapters consider the way in which science affects the construction of sport. It brings together scholars working on philosophical problems in sport to examine issues related to the values and assumptions behind sport and exercise science, key problems that result, and provide recommendations for improving its practice. Full article

Jon Robson and Aaron Meskin have argued that the insights obtained through the philosophical analysis of video games is not specific to video games, but to a larger class of artistic creations they term Self-Involving Interactive Fictions, or SIIFs. But there is at least one aspect of SIIF video games that is philosophically interesting and does not apply to the class of SIIFs as a whole, the ability to represent non-classical time. If SIIF video games are considered to be an extension of the art form of graphic narrative story-telling, the art form dominated by film, then the ability to represent time in in this fashion represents a revolution akin to that of vanishing point perspective in painting. This makes SIIF video games philosophically interesting for both philosophers of film and philosophers of video games. Full article

Braid’s (Jonathan Blow, 2008) time-bending gameplay allows players to engage with a virtual world in which a player’s perceived ‘past’ can be endlessly rewritten, duration extended, and the ludic arrow of time can be reversed. One could assume that as mistakes can simply be undone, in-game actions cease to have consequences. However, the climax of the game’s narrative arc disrupts our assumption of control over these mechanics and encourages players to reflect on the possible moral implications of actions, both in context of the game world and—through careful invocation of real-world scientific experiments—on everyday life. In this paper, I propose that Braid uses gameplay to explore the difficulty of making moral judgements in a world without an objective past. This is, for the most part, achieved through Braid’s utilization of a specific interpretation of quantum theory—in accordance with the game’s lead designer, Jonathan Blow—that “starts to threaten our very existence” by questioning the possibility of a singular, objective, real ‘past’ and the possibility of a definitive account of past actions. I first argue that the game’s mechanics immerse players in a game world inspired by Blow’s understanding of quantum mechanics. Placing an emphasis on certain technical aspects, I outline how the functioning of the game’s central rewind mechanic—although initially seeming to reinforce visions of our reality consistent with C.D. Broad’s ‘growing block’ theory—questions the notion of an objective past and so resonates strongly with both the work of J.A. Wheeler and an agential realist theory of time. With this understanding in place, I go on to analyze the climax of the game, reading it as an exploration of—and challenge to—the role of a presumed objective ‘past’ in understanding the morality of a given situation. Finally, through a reading of the game’s closing moments, I suggest Braid promotes a turn to individual responsibility for agency; Braid, I argue, recommends one accept the continuing existence and changeability of the past within the present while embracing one’s own role in the shared process of constantly remaking reality and history. As a result, well-intentioned actions in the present are framed as more important than a focus on precedent to predict outcomes, making a cautious suggestion on how one might live without reference to an objective existence. Although I highlight some of the wider ramifications of this at the end of this paper, Braid is far from a fully developed ethical system; it stands, however, as an engaging attempt to formulate a comment on time, temporality and morality through interactive media. Full article

There is a belief that exercise has a major role to play in the current health and wellbeing agendas. Consequently, health interventions are implemented based upon the recommendations of the ACSM and similar exercise research organizations. However this development has been challenged through both social and political perspectives. Specifically accusations of medicalization have been raised against the increasing relationship between the exercise and medical domains. The purpose of this article is to present a similar critique of the growing emergence of a medical paradigm within the exercise domain. In this instance the focus will examine the relationship between exercise professional, exercise science and the proposed medical paradigm. Through the use of philosophical essay and systematic review of literature, it is argued that a continuing shift by exercise science to mirror the medical paradigm will cause a number of issues and potential hazards in the working practices of its professionals. Full article

The focus of posthuman thought centers on a shift in the humanistic paradigm; focusing on a state of existence that lies beyond being “human”, including bioengineering, artificial intelligence, and synthetic embodiment. Inspired by continuous breakthroughs in the research and creation of artificial intelligence, science fiction has moved beyond the realm of portraying artificial intelligence that is capable of conscious thought to speculate upon a future creation of machines that feel, and initiate feeling in return. The influence of posthuman discourse is prevalent in science fiction film narratives and demonstrates a heavy emphasis on the deconstruction of humanity’s belief in our unique emotional capabilities. This paper draws upon Alex Garland’s 2015 original film and screenplay Ex Machina as textual reference to explore posthuman prospects in AI by envisioning possibilities where emotional capacity no longer separates humans and machines. In a world where artificial intelligence could be given artificial life, how is affect addressed, and redressed? This paper argues the importance of affective embodiment and material experiences in AI that shape the future of posthuman becoming. Full article

In this paper I look at three images and use them to discuss television and the conditions for the representation of time in the twenty-first century. The first image is from the UK’s Channel 4 news report following the November 2015 terror attacks in Paris. The paper begins by offering a theoretical critique of this televisual image and explores the grounding offered for the representation of fear and the contingent. From here, I explore two images from the experimental beginnings of television, which can be seen to provide the historical and technical conditions for the first image. The paper is media philosophical in method, critically analysing the way television can represent time and events by looking to its technical operation and its history as a technology rooted in solutions to time-based problems. Full article

This paper discusses the uses of the Greek deictic adverbs εδώ [here] and εκεί [there] in the language of politics. The paper draws examples from political speeches which took place in the Hellenic Parliament during 2011 and discussed the financial situation of Greece during that time. It is suggested that εδώ [here] and εκεί [there] have a high degree of metonymicity since they express ‘stand for’ relations. It is argued that the deictic adverbs have a referential function since they designate a range of concepts, namely, political parties, financial, political, and social situations, the Hellenic Parliament, political ideology, decisions, etc. It is also stated that the temporal and the spatial denotations of εδώ and εκεί are subject to image schemas. In particular, the paper discusses how the Greek deictic adverbs prompt for the image schemas of containment, part for whole, and centre-periphery and suggests that these types of image schemas have a metonymic basis. Full article

In his book “Medical Philosophy: Conceptual issues in Medicine”, Mario Bunge provides a unique account of medical philosophy that is deeply rooted in a realist ontology he calls “systemism”. According to systemism, the world consists of systems and their parts, and systems possess emergent properties that their parts lack. Events within systems may form causes and effects that are constantly conjoined via particular mechanisms. Bunge supports the views of the evidence-based medicine movement that randomized controlled trials (RCTs) provide the best evidence to establish the truth of causal hypothesis; in fact, he argues that only RCTs have this ability. Here, we argue that Bunge neglects the important feature of patients being open systems which are in steady interaction with their environment. We show that accepting this feature leads to counter-intuitive consequences for his account of medical hypothesis testing. In particular, we point out that (i) the confirmation of hypotheses is inherently stochastic and affords a probabilistic account of both confirmation and evidence which we provide here; (ii) RCTs are neither necessary nor sufficient to establish the truth of a causal claim; (iii) testing of causal hypotheses requires taking into account background knowledge and the context within which an intervention is applied. We conclude that there is no “best” research methodology in medicine, but that different methodologies should coexist in a complementary fashion. Full article

This contribution tentatively outlines the presumed conceptual duality between the issues of incompleteness and incomprehensibility—The first being more formal in nature and able to be declined in various ways until specified in the literature as theoretical incompleteness. This is theoretical and not temporary, which is admissible and the completion prosecutable. As considered in the literature, theoretical incompleteness refers to uncertainty principles in physics, incompleteness in mathematics, oracles for the Turing Machine, logical openness as the multiplicity of models focusing on coherence more than the optimum selections, fuzziness, quasiness, e.g., quasi-crystals, quasi-systems, and quasi-periodicity, which are intended as the space of equivalences that allow for coherent processes of emergence. The issue of incomprehensibility cannot be considered without reference to an agent endowed with cognitive abilities. In this article, we consider incomprehensibility as understood here as not generally scientifically explicable, i.e., with the available knowledge, as such incomprehensibility may be temporary, pending theoretical and technological advances, or deemed to be absolute as coincident with eventual definitive, theoretical non-explicability, and incomprehensibility. We considered the theoretically incomprehensibility mostly in three main ways: as the inexhaustibility of the multiplicity of constructivist reality as given by the theoretically incomprehensible endless loop of incomprehensible–comprehensible, and by existential questions. Moreover, theoretical incomprehensibility is intended as evidence of the logical openness of both the world and of understanding itself. The role of theoretical incomprehensibility is intended as a source of theoretical research issues such as paradoxes and paradigm shifts, where it is a matter of having cognitive strategies and approaches to look for, cohabit, combine, and use comprehensibility and (theoretical) incomprehensibility. The usefulness of imaginary numbers comes to mind. Can we support such research for local, temporary, and theoretical incomprehensibility with suitable approaches such as software tools, for instance, that simulate the logical frameworks of incomprehensibility? Is this a step toward a kind of artificial creativity leading to paradigm shifts? The most significant novelty of the article lies in the focus on the concept of theoretical incomprehensibility and distinguishing it from incomprehensibility and considering different forms of understanding. It is a matter of identifying strategies to act and coexist with the theoretically incomprehensible, to represent and use it, for example when dealing with imaginary numbers and quantum contexts where classical comprehensibility is theoretically impossible. Can we think of forms of non-classical understanding? In this article, these topics are developed in conceptual and philosophical ways. Full article

Much debate has been held over the question of whether Hans-Georg Gadamer’s hermeneutic approach to ethics and the other can do justice to the alterity of the other, as exemplified in Emmanuel Levinas’s approach to ethics as first philosophy. The challenge to Gadamer and to hermeneutics more generally, comes obliquely from Levinas and more directly, from Robert Bernasconi, who argues that Gadamer cannot account for an otherness that ends in incomprehensibility as one finds in encounters between persons of asymmetrical power relations—oppressed and oppressor, privileged and marginalized. Bernasconi’s critique has resulted in a flurry of hermeneutic responses that insist that Gadamer’s hermeneutics can, if understood in the right way, accommodate the other and serve as the foundation for robust ethical treatment of the other. I argue in this paper that participants in this debate have been insufficiently attentive to the ontologies that underlie the accounts of self and other in Gadamer and in Levinas. Because Gadamer and Levinas begin from different ontologies, their accounts of ethics and of the ground of ethics differ. Full article

Within this paper, I explore the look and feel of the subjective point-of-view (POV) shot in narrative cinema and how it presents an awkward and uncomfortable space for the viewer to inhabit. It considers what David Bordwell has called the surrogate body: the concept in which viewers step into the role of an offscreen protagonist. In numerous films, this style invites the spectator to see and feel through the eyes and movement of a particular type of surrogate character, which as I argue, predominantly consists of killers, victims or socially inept characters. The term I give for this particular trait in cinema is hap-tech narration, which is inspired by Laura Marks’ concept of haptic cinema. Unlike Marks’ understanding of haptic which focuses upon sensual beauty, hap-tech narration considers phenomenological uncomfortableness which is considered through Don Ihde’s philosophy of technology. This paper incorporates Ihde’s framework of postphenomenology, which considers how experientiality is changed and filtered through technological devices (which in this analysis will be the technology of the camera and the frame of the screen). Using Ihde’s postphenomenological understanding of human–technology relationships (which this work explores in detail), I consider a range of narrative films that utilise POV camerawork, including: Delmer Daves’ Dark Passage (1947), Michael Powell’s Peeping Tom (1960) and Julian Schnabel’s Le Scaphandre et le Papillon (The Diving Bell and Butterfly, 2007). Each of these titles present events through the subjective gaze of a killer, victim or socially damaged character. This paper offers a rationale as to why this is the case by addressing POV through the philosophy of Ihde, enabling an understanding of hap-tech narration to be unpacked, in which viewers are placed into corrupted and damaged corporeality through the technological power of the camera. Full article

Seven weeks before the release of his novel, Slade House (2015), David Mitchell began tweeting as a character, “Bombadil”, from the forthcoming text. The tweets appeared on an account, @I_Bombadil (2015), set up by Mitchell, with the platform affording the author the opportunity to extend the character’s narrative arc beyond the pages of the print-published novel and into Twitter’s digital environs. For Mitchell, the boundaries separating literary works are never absolute and the process of repeatedly returning to and referencing prior works, methodically expanding and stretching his corpus by thematically and structurally folding each new work into an extant literary universe, is the central characteristic of his literary practice. What was notable in the case of @I_Bombadil and Slade House, however, was that the connections across and between the works were also connections across and between distinct media environments. This article examines the ways in which the temporal-spatial entanglements between @I_Bombadil and Slade House, characteristic of Mitchell’s retrospective and recursive literary practice, were intensified and complicated as they were further tangled up with the temporal–spatial dynamics of digital and print media respectively. By utilising Marshall McLuhan’s media studies, and particularly his concept of the “resonant interval”—the borderline between “acoustic” and “visual” space produced in the dialogue between electronic (digital) and print media—as a means of articulating the dialogic double-space in between @I_Bombadil and Slade House, this article addresses the works as a symbiotic product of both literary technique and materialist media operability, adopting a nuanced, media-oriented perspective that fully engages with the temporal affordances of the Twitter platform as an inextricable aspect of the fundamentally temporal-spatial dynamics of Mitchell’s “resonant” literary practice. Full article

The pervasive and often uncritical acceptance of materialistic philosophical commitments within exercise science is deeply problematic. This commitment to materialism is wrong for several reasons. Among the most important are that it ushers in fallacious metaphysical assumptions regarding the nature of causation and the nature of human beings. These mistaken philosophical commitments are key because the belief that only matter is real severely impedes the exercise scientist’s ability to accurately understand or deal with human beings, whether as subjects of study or as data points to be interpreted. One example of materialist metaphysics is the assertion that all causation is physical- one lever moving another lever, one atom striking another atom, one brain state leading to another (Kretchmer, 2005). In such a world, human life is reduced to action and reaction, stimulus and response and as a result, the human being disappears. As such, a deterministic philosophy is detrimental to kinesiologists’ attempts to interpret and understand human behavior, for a materialistic philosophy, must ignore or explain away human motivation, human freedom and ultimately culture itself. In showing how mistaken these philosophic commitments are, I will focus on the sub-discipline of sport psychology for most examples, as that is the field of exercise science of which I am paradigmatically most familiar. It is also the field, when rightly understood that straddles the “two cultures” in kinesiology (i.e., the sciences and the humanities). In referencing the dangers of the materialistic conception of human beings for sport psychology, I will propose, that the materialist’s account of the natural world, causation and human beings stems from the unjustified and unnecessary rejection by the founders of modern science of the Aristotelian picture of the world (Feser, 2012). One reason that this mechanistic point of view, concerning human reality has gained ground in kinesiology is as a result of a previous philosophic commitment to quantification. As philosopher Doug Anderson (2002) has pointed out, many kinesiologists believe that shifting the discipline in the direction of mathematics and science would result in enhanced academic credibility. Moreover, given the dominance of the scientific narrative in our culture it makes it very difficult for us not to conform to it. That is, as Twietmeyer (2015) argued, kinesiologists do not just reject non-materialistic philosophic conceptions of the field, we are oblivious to their possibility. Therefore, I will propose two things; first, Aristotelian philosophy is a viable alternative to materialistic accounts of nature and causation and second, that Aristotle’s holistic anthropology is an important way to wake kinesiologists from their self-imposed philosophic slumber. Full article

In the literature of Media Studies, the word mediality has emerged as an expression of the concern about the specificity of media and their link to time, experience, technology and social change. However, mediality is not yet a concept, since the description of the function of media as mediation and transmission has become an obstacle to achieve further developments. In light of these remarks, this paper proposes a theoretical arrangement that gives meaning to mediality by connecting the word into a network of concepts, such as social cognition, evolution, temporality, synchronization and double closure. In order to achieve this goal, the author designs a theoretical apparatus consisting of the self-referential coupling between N. Luhmann’s systems theory, H. von Foerster’s second order cybernetics, R. Harris’ integration linguistics, and A. Clark’s extended cognition. A consistent integration and interpretation of the sketched theory, allows us to draw the conclusion that in order to comprehend mediality, it is crucial to understand the relationship between information, double closure, social cognition and evolution, while questions regarding human cognition do not be to be involved; and if that should be the case, research should depart from the problem of the structural coupling between human and social cognition. Full article

With the emergence of clustered, regularly interspaced, short palindromic repeats (CRISPR)/CRISPR-associated protein 9 (Cas9) as one of the most promising new gene-editing techniques, scientists are now endeavoring to apply it to various domains. Among all the possible applications, gene editing in human embryos has received the most attention. Against this background, this article carries out a philosophical study on the ethical problems of human embryo gene editing or designing. Arguments against human embryo gene designing include that parents should be prohibited from deciding their children’s future; commodifying children should be prohibited; the natural reproductive process should not be disturbed; and human embryo gene designing might foster discrimination. Arguments for human embryo gene designing include that parents should have the freedom to design their own babies and this freedom should not be limited; designing babies can promote the happy life of the baby; and totally forbidding embryo gene editing would drive the practice underground, where it would be performed illegally. This article analyzes all of these arguments and points out that all of them have some flaws. In order to draw a thoughtful conclusion, we turn to Confucianism and find a new perspective to determine whether designing babies with CRISPR technology is ethically permissible. Full article