The moral capacity as a biological adaptation: A commentary on Tomasello

2018 ◽  
Vol 31 (5) ◽  
pp. 703-721
Author(s):  
Carel P. van Schaik ◽  
Judith M. Burkart
Author(s):  
M.Yu. Stupina ◽  
N.P. Setko

The article presents data on the features of functional reserves, the level of biological adaptation, mental performance of students by the profession driller. We found that more than half of the adolescents had reduced adaptive reserves of varying severity. Thus, the level of functional reserves, which was reduced relative to the physiological norm, was noted in 89 % of the 1st year, 83.4 % in the 2nd year and 93.3 % in the 3rd year students. In parallel, there was the growth trend to the 3rd year of study from the students number with reduced performance (from 27.6 % to 33.3 %) and an increase by 1.6 times of the students number with a significantly reduced level of performance.


2007 ◽  
Vol 60 (3) ◽  
pp. 326-340
Author(s):  
Stephanie Smith

AbstractThis work critically examines the moral theology of Karol Wojtyla/John Paul II. In his writings as Wojtyla, and later as John Paul II, the theme of human dignity served as the starting point for his moral theology. This article first describes his conception of human dignity as influenced by Thomist and by phenomenological sources. The Thomist philosophy of being provided Wojtyla with an optimistic view of the epistemic and moral capacity of human persons. Wojtyla argued that because of the analogia entis, humans gain epistemic access to the normative order of God as well as the moral capacity to live in accordance with the law of God. Built upon the foundation of his Thomist assumptions, Wojtyla's phenomenological research enriched his insight into human dignity by arguing in favour of the formative nature of human action. He argued that human dignity rested also in this dynamism of personhood: the capacity not only to live in accordance with the normative order but to form oneself as virtuous by partaking in virtuous acts or to form one's community in solidarity through acts of participation and self-giving. After presenting his moral theology, this article then engages critically with his assumptions from a Protestant perspective. I argue that, while human dignity provides a powerful and beneficial starting point for ethics, his Thomist ontology of being/substance and the optimistic terms in which he interprets human dignity ultimately undermine his social programme. I propose that an ontology of relation provides a better starting point for interpreting human dignity and for appealing for acts of solidarity in the social realm.


2012 ◽  
Vol 9 (6) ◽  
pp. 2275-2286 ◽  
Author(s):  
J. Wierzchos ◽  
A. F. Davila ◽  
I. M. Sánchez-Almazo ◽  
M. Hajnos ◽  
R. Swieboda ◽  
...  

Abstract. The hyperarid core of the Atacama Desert, Chile, is possibly the driest and most life-limited place on Earth, yet endolithic microorganisms thrive inside halite pinnacles that are part of ancient salt flats. The existence of this microbial community in an environment that excludes any other life forms suggests biological adaptation to high salinity and desiccation stress, and indicates an alternative source of water for life other than rainfall, fog or dew. Here, we show that halite endoliths obtain liquid water through spontaneous capillary condensation at relative humidity (RH) much lower than the deliquescence RH of NaCl. We describe how this condensation could occur inside nano-pores smaller than 100 nm, in a newly characterized halite phase that is intimately associated with the endolithic aggregates. This nano-porous phase helps retain liquid water for long periods of time by preventing its evaporation even in conditions of utmost dryness. Our results explain how life has colonized and adapted to one of the most extreme environments on our planet, expanding the water activity envelope for life on Earth, and broadening the spectrum of possible habitats for life beyond our planet.


2017 ◽  
Vol 57 (7) ◽  
pp. 617-624 ◽  
Author(s):  
Hao Yang ◽  
Yang Meng ◽  
Youxin Song ◽  
Yalin Tan ◽  
Alan Warren ◽  
...  

2017 ◽  
Vol 5 ◽  
pp. 212-221
Author(s):  
Jakub Jelonek ◽  
Wiesław Pilis ◽  
Maciej Świat ◽  
Cezary Michalski ◽  
Krzysztof Stec

Author(s):  
Eliezer Yudkowsky

By far the greatest danger of Artificial Intelligence (AI) is that people conclude too early that they understand it. Of course, this problem is not limited to the field of AI. Jacques Monod wrote: ‘A curious aspect of the theory of evolution is that everybody thinks he understands it’ (Monod, 1974). The problem seems to be unusually acute in Artificial Intelligence. The field of AI has a reputation for making huge promises and then failing to deliver on them. Most observers conclude that AI is hard, as indeed it is. But the embarrassment does not stem from the difficulty. It is difficult to build a star from hydrogen, but the field of stellar astronomy does not have a terrible reputation for promising to build stars and then failing. The critical inference is not that AI is hard, but that, for some reason, it is very easy for people to think they know far more about AI than they actually do. It may be tempting to ignore Artificial Intelligence because, of all the global risks discussed in this book, AI is probably hardest to discuss. We cannot consult actuarial statistics to assign small annual probabilities of catastrophe, as with asteroid strikes. We cannot use calculations from a precise, precisely confirmed model to rule out events or place infinitesimal upper bounds on their probability, as with proposed physics disasters. But this makes AI catastrophes more worrisome, not less. The effect of many cognitive biases has been found to increase with time pressure, cognitive busyness, or sparse information. Which is to say that the more difficult the analytic challenge, the more important it is to avoid or reduce bias. Therefore I strongly recommend reading my other chapter (Chapter 5) in this book before continuing with this chapter. When something is universal enough in our everyday lives, we take it for granted to the point of forgetting it exists. Imagine a complex biological adaptation with ten necessary parts. If each of the ten genes is independently at 50% frequency in the gene pool – each gene possessed by only half the organisms in that species – then, on average, only 1 in 1024 organisms will possess the full, functioning adaptation.


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