Can Artificial Entities Assert?

Author(s):  
Ori Freiman ◽  
Boaz Miller

There is an existing debate regarding the view that technological instruments, devices, or machines can assert or testify. A standard view in epistemology is that only humans can testify. However, the notion of quasi-testimony acknowledges that technological devices can assert or testify under some conditions, without denying that humans and machines are not the same. Indeed, there are four relevant differences between humans and instruments. First, unlike humans, machine assertion is not imaginative or playful. Second, machine assertion is prescripted and context restricted. As such, computers currently cannot easily switch contexts or make meaningful relevant assertions in contexts for which they were not programmed. Third, while both humans and computers make errors, they do so in different ways. Computers are very sensitive to small errors in input, which may cause them to make big errors in output. Moreover, automatic error control is based on finding irregularities in data without trying to establish whether they make sense. Fourth, testimony is produced by a human with moral worth, while quasi-testimony is not. Ultimately, the notion of quasi-testimony can serve as a bridge between different philosophical fields that deal with instruments and testimony as sources of knowledge, allowing them to converse and agree on a shared description of reality, while maintaining their distinct conceptions and ontological commitments about knowledge, humans, and nonhumans.

Episteme ◽  
2013 ◽  
Vol 10 (3) ◽  
pp. 283-297 ◽  
Author(s):  
Dan Cavedon-Taylor

AbstractPictures are a quintessential source of aesthetic pleasure. This makes it easy to forget that they are epistemically valuable no less than they are aesthetically so. Pictures are representations. As such, they may furnish us with knowledge of the objects they represent. In this article I provide an account of why photographs are of greater epistemic utility than handmade pictures. To do so, I use a novel approach: I seek to illuminate the epistemic utility of photographs by situating both photographs and handmade pictures among the sources of knowledge. This method yields an account of photography's epistemic utility that better connects the issue with related issues in epistemology and is relatively superior to other accounts. Moreover, it answers a foundational issue in the epistemology of pictorial representation: ‘What kinds of knowledge do pictures furnish?’ I argue that photographs have greater epistemic utility than handmade pictures because photographs are sources of perceptual knowledge, while handmade pictures are sources of testimonial knowledge.


1979 ◽  
Vol 17 (3) ◽  
pp. 283-300 ◽  
Author(s):  
John P. Coleman ◽  
Julie Mohamed

Author(s):  
Tatek Abebe ◽  
Tanu Biswas

In this piece, we reflect upon a recent article published in Fennia by Ansell and colleagues. We identify and discuss aspects of learning that educational research, policies and institutions can consider, addressing the needs and subjectivities of learners and activating a politics around rights in education. Rights in education foreground the intrinsic value of learning,inviting us to realign the purpose of education with the overall purpose of life on this planet. It pursues a ‘bottom-up’ strategy for rethinking education as community formation to incorporate complex sources of knowledge and modes of knowing and becoming for children. In order to think about rights in education, we uphold an analytical distinction between schooling and education. The distinction enables us to raise some questions, reflect on them and suggest preliminary ideas for decolonial, childist strategies to envisage education, highlighting how education and the ‘future’ areintimately woven and exploring what they mean for each other and for childhood. We do so particularly by critiquing ‘western schooling’ as a mode of learning which is a conspirator of capitalism deeply rooted in philosophical racism and contributing to a global epistemological loss. Finally, we outline four strategies of moving forward with a decolonial,childist lens of reimagining education as community formation and welcome further discussions on rights in education.


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