scholarly journals Our Theory: De-Anthropocentrized Externalism

2021 ◽  
pp. 59-80
Author(s):  
Herman Cappelen ◽  
Josh Dever

This chapter introduces the central claim of the book about AI communication. It argues first that we should understand AI communication in terms of externalism, the thought that the semantic content an entity can express is determined to a large extent by the environment it finds itself in, rather than by its internal states. It then argues that existing externalist theories are too human-centric: they concentrate on peculiarities of human beings not shared by AI systems. It accordingly proposes to abstract from those human peculiarities when developing theories of communication for AI. The chapter ends by discussing how to decide between competing metasemantic frameworks such as externalism and internalism.

2018 ◽  
Vol 165 ◽  
pp. 277-285
Author(s):  
Olga A. Mescheryakova

Perceptual notation in the Russian folk fairy-talePerceptual notation captures information received from different sense organs but predicated by the same consciousness of “a perceived human being”. In the cognitive context semantics of sensory nominations reflects elements of the perceptual concept. The fact that the verbalization of its facultative elements depends not only on the type of discourse folklore, genre a tale, but also on its subtype a fairy-tale is claimed to be a hypothesis of this research. It settles that in the Russian folk fairy-tale the semantics of perceptual notation is predicated by the opposition “real — irreal world” and the semantics element “fabulous, belonging to the other world” is a basis of the semantic content of the perceptual notation. Besides that, the perceptual semantics in this type of fairy tales correlates with the aesthetical, axiological views of the folklore community on nature and human beings, reconstructing the folk ideal or ant-ideal. Перцептивне означення у російській народній чарівнiй казціПерцептивне означення фіксує інформацію, що надходить від різних органів чуттів, але обумовлену єдиною свідомістю «людини сприймаючої». У когнітивному плані семантика номінацій сенсорики відображає ознаки перцептивного концепту. Те, що вербалізація його факультативних ознак залежить не тільки від типу дискурсу фольклор, жанру казка, але і від підвиду жанру чарівна казка, становить гіпотезу даного дослідження. Встановлюєть­ся що в російській народній чарівній казці семантика перцептивної номінації обумовлена опозицією «реальний- ірреальний світ» і семантична ознака ‘чудовий, що належить іншому світу’ є основою змісту перцептивного означення. Крім того, в даній групі казок перцептивна семантика співвідноситься з естетичними, аксіологічними поглядами фольклорного соціуму на природу і людину, реконструюючи народний ідеал або антиідеал.


Author(s):  
William Bain

This chapter presents Thomas Hobbes as a theorist of imposed order. The central claim is that Hobbes’s conception of political order, an artificial arrangement arising from will and consent, reflects the intellectual commitments of nominalist theology. Uncovering the theological presuppositions of his thought opens space for an understanding of international order that is quite different from what the ‘Hobbesian’ tradition portrays as a domain of endemic violence. Hobbes is correctly imagined as a theorist of interstate society. The chapter examines the unity of philosophy and theology in Hobbes’s thought, focusing on a recurring analogy between divine action and human action. Human beings make and unmake their world, including the commonwealth, as God created the universe. Modern theorists reproduce these theological ideas when they invoke Hobbes to illustrate the character and consequences of anarchy. Hobbes, conceived as a theorist of imposed order, exemplifies what has become the dominant discourse of international order. The implication is that modern theories of international order might not be as uniquely modern or purely secular as contemporary theorists typically assume.


2014 ◽  
Vol 11 (3) ◽  
pp. 761-771
Author(s):  
K. HEALAN GASTON

The literature on the life and legacy of the American Protestant thinker Reinhold Niebuhr has long been driven by questions about Niebuhr's continued relevance. Like other contributions to the recent “Niebuhr revival,” each of the three books under consideration here raises this question—John Patrick Diggins's Why Niebuhr Now? (2011) by offering a series of “sympathetic reflections” on Niebuhr's central claim that human beings are both creatures and creators of history (ix); Daniel F. Rice's edited volume Reinhold Niebuhr Revisited (2009) by inviting a cadre of top Niebuhr scholars to make the case for Niebuhr's relevance to a new generation; and Rice's own Reinhold Niebuhr and His Circle of Influence (2013) by contending that close attention to Niebuhr's formative relationships sheds light on his ongoing relevance.


2011 ◽  
Vol 74 (2) ◽  
pp. 275-304 ◽  
Author(s):  
James A. Matisoff

Abstractqhɔ-qhô ί-kâʔ cɔ̀, Lâhō tɔ̂-mɔ̂ cɔ̀.The mountains have [springs of] water; the Lahu have proverbs. (#1012)Proverbs are a particularly interesting type of sentential formulaic expression. This paper analyses a rich corpus of proverbs in Lahu, a language of the Central Loloish branch of Tibeto-Burman, in terms of both their syntactic structure and their semantic content. Overwhelmingly bipartite in form, these proverbs reflect cultural and moral preoccupations of the Lahu people, and are sometimes expressed in similes and metaphors that are quite obscure to the outsider. They make implicit or explicit analogies between phenomena in the outside world and aspects of the behaviour of human beings. They often use earthy, scatological imagery, which tends to be bowdlerized in Chinese translation. Many of them bear a resemblance to the cryptic Chinese folk similes known as xiēhòuyû 歇后语. The proverbs cited are compared to similar ones in other languages, revealing the universal aspects of folk wisdom. Most Lahu proverbs seem to be original creations, although some look like literal equivalents of Western or Chinese sayings. A full-scale comparative study of Sino-Tibetan proverbs would shed light on possible paths of transmission, whether via missionaries or Chinese or Indian influence.


Author(s):  
Gian Piero Zarri

A big amount of important, ‘economically relevant’ information, is buried into unstructured, multimedia ‘narrative’ resources. This is true, e.g., for most of the corporate knowledge documents (memos, policy statements, reports, minutes etc.), for the news stories, the normative and legal texts, the medical records, many intelligence messages, the ‘storyboards/historians’ describing sequences of events in industrial plants, the surveillance videos, the actuality photos for newspapers and magazines, lot of material (text, image, video, sound…) for eLearning etc., as well as, in general, for a huge fraction of the information stored on the Web. In these ‘narrative documents’, or ‘narratives’, the main part of the information content consists in the description of ‘events’ that relate the real or intended behavior of some ‘actors’ (characters, personages, etc.) – the term ‘event’ is taken here in its more general meaning, covering also strictly related notions like fact, action, state, situation etc. These actors try to attain a specific result, experience particular situations, manipulate some (concrete or abstract) materials, send or receive messages, buy, sell, deliver etc. Note that, in these narratives, the actors or personages are not necessarily human beings; we can have narrative documents concerning, e.g., the vicissitudes in the journey of a nuclear submarine (the ‘actor’, ‘subject’ or ‘personage’) or the various avatars in the life of a commercial product. Note also that, even if a large amount of narrative documents concerns natural language (NL) texts, this is not necessarily true, and ‘narratives’ are really ‘multimedia’. A photo representing a situation that, verbalized, could be expressed as “The US President is addressing the Congress” is not of course an NL text, yet it is still a narrative document. Because of the ubiquity of these ‘narrative’ resources, being able to represent in a general, accurate, and effective way their semantic content – i.e., their key ‘meaning’ – is then both conceptually relevant and economically important: narratives form, in fact, a huge underutilized component of organizational knowledge, and people could be willing to pay for a system able to process in an ‘intelligent’ way this information and/or for the results of the processing. This type of explicit yet unstructured knowledge can be, of course, indexed and searched in a variety of ways, but is requires, however, an approach for formal analysis and effective utilization that is neatly different from the ‘traditional’ ones.


Entropy ◽  
2020 ◽  
Vol 22 (8) ◽  
pp. 889 ◽  
Author(s):  
Maxwell J. D. Ramstead ◽  
Karl J. Friston ◽  
Inês Hipólito

The aim of this paper is twofold: (1) to assess whether the construct of neural representations plays an explanatory role under the variational free-energy principle and its corollary process theory, active inference; and (2) if so, to assess which philosophical stance—in relation to the ontological and epistemological status of representations—is most appropriate. We focus on non-realist (deflationary and fictionalist-instrumentalist) approaches. We consider a deflationary account of mental representation, according to which the explanatorily relevant contents of neural representations are mathematical, rather than cognitive, and a fictionalist or instrumentalist account, according to which representations are scientifically useful fictions that serve explanatory (and other) aims. After reviewing the free-energy principle and active inference, we argue that the model of adaptive phenotypes under the free-energy principle can be used to furnish a formal semantics, enabling us to assign semantic content to specific phenotypic states (the internal states of a Markovian system that exists far from equilibrium). We propose a modified fictionalist account—an organism-centered fictionalism or instrumentalism. We argue that, under the free-energy principle, pursuing even a deflationary account of the content of neural representations licenses the appeal to the kind of semantic content involved in the ‘aboutness’ or intentionality of cognitive systems; our position is thus coherent with, but rests on distinct assumptions from, the realist position. We argue that the free-energy principle thereby explains the aboutness or intentionality in living systems and hence their capacity to parse their sensory stream using an ontology or set of semantic factors.


2019 ◽  
Vol 38 (1) ◽  
pp. 81-98
Author(s):  
Sunday Adeniyi Fasoro

This paper explores the new frontier within Kantian scholarship which suggests that Kant places so much special importance on the value of rational nature that the supreme principle of morality and the concept of human dignity are both grounded on it. Advocates of this reading argue that the notion of autonomy and dignity should now be considered as the central claim of Kant’s ethics, rather than the universalisation of maxims. Kant’s ethics are termed as repugnant for they place a high demand on the universalisation of maxims as a universal moral principle. As a result, they argue that there is an urgent need to rescue Kant’s ethics from the controversies surrounding maxims and universalisability, and the best way to rescue his ethics is by “leaving deontology behind”. It must be left behind because the categorical imperative is not needed in order to rescue Kant’s ethics, as deontology is often overrated. Consequently, the highest duties of the human being are to ensure that his fellow human beings enjoy unhindered autonomy and receive the honour that their dignity duly deserves, as well as to look after their welfare and treat them with respect, regardless of their dispositions. I review recent literature to appraise this new frontier within Kantian scholarship. I also explore the works of philosophers, such as Herman, Korsgaard, Wood, Höffe, and, specifically, Hill, on Kant’s conception of human dignity in relation to its conception as autonomy, humanity, and the source of human rights.


2017 ◽  
Vol 135 (1) ◽  
pp. 105-121 ◽  
Author(s):  
Stefan Helgesson

AbstractThe central claim of this article is that the Kenyan writer Ngugi wa Thiong’o, known above all for his advocacy of African-language writing, performs in his essays a conceptual worlding of literature that serves to diversify its semantic content and thereby enable the recognition and expanded production of otherwise marginalised literatures. The logic of this conceptual worlding is read through a cosmopolitan-vernacular optic, which presupposes that Ngugi’s interventions can neither be defined as ethnically particularist nor as expansively cosmopolitan. Rather, his approach 1) combines multiple literary ‘ecologies’, in Alex Beecroft’s sense, and 2) attempts to reroute the temporality of ‘literature’ so that it is no longer reducible to Eurochronology. What unites these interventions is that they both draw on and attempt to recalibrate ‘world literature’ as a symbolic value in response to a postcolonial predicament. Three texts provide the empirical focus of the article: the department circular “On the Abolition of the English Department” that Ngugi co-authored in 1968 with Taban Lo Liyong and Henry Owuor-Anyumba; the essay “Literature and Society”, first written in 1973; and “Memory, Restoration and African Renaissance”, which is the third chapter in Something Torn and New from 2009.


2013 ◽  
Vol 25 (6) ◽  
pp. 920-935 ◽  
Author(s):  
Christine D. Wilson-Mendenhall ◽  
W. Kyle Simmons ◽  
Alex Martin ◽  
Lawrence W. Barsalou

Concepts develop for many aspects of experience, including abstract internal states and abstract social activities that do not refer to concrete entities in the world. The current study assessed the hypothesis that, like concrete concepts, distributed neural patterns of relevant nonlinguistic semantic content represent the meanings of abstract concepts. In a novel neuroimaging paradigm, participants processed two abstract concepts (convince, arithmetic) and two concrete concepts (rolling, red) deeply and repeatedly during a concept–scene matching task that grounded each concept in typical contexts. Using a catch trial design, neural activity associated with each concept word was separated from neural activity associated with subsequent visual scenes to assess activations underlying the detailed semantics of each concept. We predicted that brain regions underlying mentalizing and social cognition (e.g., medial prefrontal cortex, superior temporal sulcus) would become active to represent semantic content central to convince, whereas brain regions underlying numerical cognition (e.g., bilateral intraparietal sulcus) would become active to represent semantic content central to arithmetic. The results supported these predictions, suggesting that the meanings of abstract concepts arise from distributed neural systems that represent concept-specific content.


2010 ◽  
Vol 15 (1) ◽  
pp. 57-87 ◽  
Author(s):  
Louis-Philippe Hodgson

The central claim of Kant's political philosophy is that rational agents sharing a territory can justifiably be forced to live under a state; they have, in Kant's words, a duty of right to leave the state of nature. Perhaps something along these lines is entailed by any theory of state legitimacy, but the point raises special difficulties for Kant. He believes that rational agents have a right to freedom; that is, he believes that a rational agent's external freedom - her ability to set and pursue ends for herself without being subject to the choices of others - can justifiably be restricted only for the sake of external freedom itself. To establish that human beings can be forced to join a civil condition, it will therefore not do to show that the state promotes security, prosperity or any other such value: Kant has to show that human beings living side by side need a state to be free.


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