scholarly journals Ethical Challenges in the Use of Iot in Education: On the Path to Personalization

2020 ◽  
pp. 217-226
Author(s):  
Cecília Cristina Dos Reis Tomás ◽  
António Moreira Teixeira
Keyword(s):  
Common Good ◽  
Personal Data ◽  
Educational Process ◽  
Constructivist Grounded Theory ◽  
Human Being ◽  
Ethical Challenges ◽  
The Common Good ◽  
Language Communication ◽  
The Common ◽  
Automated Processes

In the research on the ethical challenges related to the Internet of Things (IoT) and the personalisation of the learning process, four key categories have been identified: Security, Privacy, Automation, and Interaction. Based on this framework, using Constructivist Grounded Theory (CGT), we’ve conducted a study with twenty one actors in the field which have reflected on the advantages, risks and challenges, creating and developing theoretical solutions from technological, pedagogical, and ethical-philosophical perspectives. Coupled with the challenge of interoperability on IoT highways, the educational process generates disadvantages associated with access, use, monitoring and ownership of data, as well as standardization that falls under “profiling” rather than personalization. This leads to problems like exclusion, redundancy of the human being in education through its homogenization and determinism that leads to a loss of sense of freedom, control and choice. The consequence is surveillance associated with corporativism and the loss of the notion of the Common Good in general and in the education in particular. In this paper we discuss how IoT, algorithms and Artificial Intelligence (AI) linked to automation falls within the profiling; and whether more artisanal solutions linked to human language, communication and the relationship that enhance collaboration among multitudes, lead to a stigmeric learning enhancing a personalization of proximity. In this way we are invited to think of a symbiosis between the human being and the machine without the threat of its control, but with the openness and access in education as advantages, the expansion of interaction and communication enhanced by automated processes in pursuit of personalization, distinguishing the cost from the value of data, the value of collective data from the value of personal data among other challenges. In the paper we suggest the idea of a new social contract, whose ethical dimension necessarily rests on the value of the Common Good associated with justice, equity, equality and inclusion.

scholarly journals In Search of the Heraclitean Logos

2021 ◽  
Vol 15 (2) ◽  
pp. 668-680
Author(s):  
Sergey Kocherov
Keyword(s):  
Common Good ◽  
Suggested Method ◽  
Human Being ◽  
Sensory Organs ◽  
The Common Good ◽  
Intellectual Intuition ◽  
The World ◽  
The Common

The paper attempts to clarify the essence of logos as found in the teaching of Heraclitus. The author identifies meanings which Heraclitus attributes to the concept, investigates his suggested method of cognizing logos, and analyzes the benefits bestowed upon a human being by comprehension of logos. It is hypothesized that the Heraclitean logos is not an originating principle, like a supreme god or cosmic fire, but its attribute – the verbalized intelligence of being inherent both in the world as a whole and one’s soul. As a mental-verbal projection, logos is open not to the sensory organs or even reason, but to the intellectual intuition. Therefore, the knowledge of logos cannot be taught, but can be obtained through self-cognition. Comprehension of logos leads to following the universal, which, in polity’s life, is equal to the common good. However, according to Heraclitus, this is something attainable only by wise and virtuous, “the best”, not by wicked and ignorant majority.

Use our personal data for the common good

Nature ◽  
2018 ◽  
Vol 556 (7699) ◽  
pp. 7-7 ◽  
Author(s):  
Hetan Shah
Keyword(s):  
Common Good ◽  
Personal Data ◽  
The Common Good ◽  
The Common

scholarly journals Examples of food cooperatives in Poland as a laboratory of social initiatives

2020 ◽  
Vol 18 (2) ◽  
Author(s):  
Bohdan Skrzypczak
Keyword(s):  
Social Interactions ◽  
Common Good ◽  
Educational Process ◽  
Community Collaboration ◽  
The Common Good ◽  
Social Collaboration ◽  
Community Institution ◽  
The Common ◽  
Institutional Aspects ◽  
Characteristic Features

The paper discusses new forms of social collaboration that have been actively developing in cities for a number of years now. The text analyses the form of social interactions that the author has defined as a community institution. Applying this cognitive category to a reflection on a specific example – a food cooperative – made it possible to capture the characteristic features of a community self-organisation mechanism. Discovering the institutional aspects of the discussed phenomenon made it possible to observe that community collaboration involves an educational process of constructing the common good and consequently – a major potential of pedagogical impact and significant impact on local public policies.

scholarly journals Przykłady kooperatyw spożywczych w Polsce jako laboratorium inicjatyw społecznościowych

2020 ◽  
Vol 18 (2) ◽  
Author(s):  
Bohdan Skrzypczak
Keyword(s):  
Social Interactions ◽  
Common Good ◽  
Educational Process ◽  
Community Collaboration ◽  
The Common Good ◽  
Social Collaboration ◽  
Community Institution ◽  
The Common ◽  
Institutional Aspects ◽  
Characteristic Features

The paper discusses new forms of social collaboration that have been actively developing in cities for a number of years now. The text analyses the form of social interactions that the author has defined as a community institution. Applying this cognitive category to a reflection on a specific example – a food cooperative – made it possible to capture the characteristic features of a community self-organisation mechanism. Discovering the institutional aspects of the discussed phenomenon made it possible to observe that community collaboration involves an educational process of constructing the common good and consequently – a major potential of pedagogical impact and significant impact on local public policies.

scholarly journals Dobra materialne w służbie człowiekowi – teologiczna interpretacja funkcji gospodarczej rodziny

2011 ◽  
Vol 48 ◽  
pp. 197-210
Author(s):  
Janusz Szulist
Keyword(s):  
Common Good ◽  
Social Systems ◽  
Human Being ◽  
The Common Good ◽  
Acceptable Standard ◽  
The Family ◽  
Material Goods ◽  
The Common ◽  
Economic Function

Exercising the economic function of the family manifests itself in making use of material goods in such a way that they serve the best possible way the permanent effort of an individual to self-improve. Hence, the material goods are by nature subjugated to the good of a person. Any distortion of this relationship (or hierarchy) results from the domination of subjectivism and the consumerist tendencies. Then, one can observe the development of ego societies or communities based exclusively on the material aspect. The personalist concept of the common good in relation to the family and the society allows to create the proper hierarchy of values which is put into practice when making use of the material goods for the benefit of a human being. Subsequently, the property of family enables the development of its members in the direction of the fuller humanity. The contemporary social systems demand the introduction of, so-called, family pay which determines the minimum to achieve an acceptable standard of life. Other similar initiatives are the common use of spiritual goods within a society or creating the favourable conditions for the responsible parenthood. The fulfilment of these postulates depends on the access of a family to an appropriate set of material goods.

scholarly journals Od kulture sebičnosti prema kulturi solidarnosti

2017 ◽  
Vol 72. (3.) ◽  
pp. 385-385
Author(s):  
Josip Jelenić
Keyword(s):  
Common Good ◽  
The Other ◽  
Human Being ◽  
Contemporary Society ◽  
The Common Good ◽  
Social Nature ◽  
Course Of Action ◽  
The Social ◽  
The Common ◽  
The One

The author reflects on the phenomenon in contemporary society called the culture of egoism which has become the ideology of modern man. This ideology always excludes the other, the one who is different, because it is concerned with one–way egotistical activities based on domination. The result is division in society causing permanent conflict and ending, as a rule, in self–destruction. Instead of a culture of egoism, always ideology–based, a culture of solidarity is recommended as the way in which to live and work for one’s personal and also the common good. Here solidarity is understood and accepted as a basic value which evolves into a principle and a mandatory course of action. After all, it is solidarity, and not egoism, which is the expression of the social nature of the human being.

scholarly journals ЕТИКА СПІВ-БУТТЄВОСТІ: УНІВЕРСАЛІЇ І МЕХАНІЗМИ БУТТЯ-РАЗОМ

2020 ◽  
pp. 56-65
Author(s):  
Юлія Бродецька
Keyword(s):  
Common Good ◽  
Human Life ◽  
The Other ◽  
Special Role ◽  
Human Being ◽  
Spiritual Values ◽  
The Common Good ◽  
The Common ◽  
The One ◽  
The Individual

The article focuses on the ontological aspects of the being ethics. Ethical knowledge as the fundamental mechanism for the reproduction of human being-together is implemented in universals such as values, norms, and customs. These structural elements of ethics, therefore, are responsible for the reproduction and translation of the coherence mechanisms of human co-existence both at the individual and social levels.It has been revealed that among all ethical universals, each element is focused on its functional predetermination. However, it is values that play a special role in the formation of human co-existence and the realization of the spiritual potential of the individual as well. In its historical perspective, the problem of values is formulated in the framework of the ancient tradition as the “philosophy of values” (axiology). A “philosophy of values” or ethics arises as a doctrine of good manners, that is, mechanisms and methods of forming a harmonious social personality and harmonious social relations.Socrates, like Plato, equates value with good. Good, in turn, is correlated by philosophers with the knowledge that forms our virtues. Therefore, the main thing for a person, according to most ancient philosophers, is the spiritual state of a person, his virtues, which are the essence of the human happiness condition. In this regard, the good cannot be defined as pleasure, because there are bad pleasures. One cannot call good that only benefits, because the same can harm another person. Good is what improves the inner nature of human.The sacred nature of value, its relation to transcendental being indicates that this phenomenon is a carrier of meanings. Meanings, essence, truth is that which fills, directs and organizes human being-together. Therefore, on the one hand, the ontological purpose of value is to fill a person with meanings, and thus, on the other hand, to form his involvement in co-existence, the common good. This task of values reflects their nature, in which these ethical universals (values-benefits, values-goals, self-worth), on the one hand, reveal the nature of the ontology of being (and this is its difference from non-existence), and on the other, reflect the existential potential of a person. It is about spiritual values.The mystery of this ethical element is that the nature of spiritual values, their assimilation and development exclude any manifestation of consumerism, appropriation, selfishness. Good cannot be only for me, cannot be personal, useful, cannot be relative. Good cannot be manipulated, cannot be used. Therefore, reflecting the essence, meaning, goals of human life, spiritual values cannot be a means of evaluation, that is, an instrument for achieving lofty goals. Value and appreciation is a binary opposition that reflects the pole aspects of life and existence. Otherwise, it is no longer a question of good, but of its simulations, which lead to the predominance and prosperity of evil - their own mercantile interests, goals, selfish aspirations, and hence the suffering of others.Spiritual values need internalization of their experience. Therefore, the way to reach the values-goals can only be an intuitive immersion (in meaning, essence), unity and involvement in this experience. As a result, there is a feeling of inner fullness, realization, happiness. So, it is in this immersion, acceptance, completeness, that our personal experience of harmonious being is laid, together, an order is formed that determines the contribution of each of us in realizing the value of the common good, being We. Thus, reflecting the meaning, goals of human existence, spiritual values cannot be means of human life, creativity, realization, that is, an assessment tool. Their metaphysical purpose requires going beyond pragmatic perception, liberation from the consumer desire to colonize the world around me.

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