Looking into the future is always a risky endeavour, but one way to anticipate the possible future shape of AI-driven societies is to examine the visionary works of some sci-fi writers. Not all sci-fi works have such visionary quality, of course, but some of Stanisław Lem's works certainly do. We refer here to Lem's works that explore the frontiers of science and technology and those that describe imaginary societies of robots. We therefore examine Lem's prose, with a focus on the Cyberiad stories, to see what challenges our future technological societies may face when they entrust their lives to AI technology. For example, what questions should we ask, and what questions do we forget to ask, when developing AI systems and allowing these systems to control our lives. The technologically honed minds of our current technocrats are perhaps too limited to guide us into this future, because AI-based technology is relatively unchartered territory, as any new, complex technology is by nature. Lem's visions of future societies oriented around AI and robotics portray AI technology in a deeper and more nuanced way than the current technological visions offered by our leading technological prophets. Based on Lem's visions, what is to come may not turn out to be an AI-driven nirvana.
The text focuses on Lem's rejection of the Chinese Room, a prominent challenge to the sufficiency of the Turing test. After outlining Lem's relationship to the Turing test, it offers an exposition of two of Lem's thought experiments, the Gramophone and the Jigsaw, whose critique is directly related to the critique of the Chinese Room. The text shows that Lem's key argument is to point out the computational naivety of the machines that feature in these experiments. The text concludes by presenting some of Lem's views on the nature of machine consciousness.
Few of the statements penned by philosophers have become as infamous as the "God is Dead!" of Friedrich Nietzsche. This study is not concerned with the reasons why this phrase is so popular. Instead, I would like to delve into the prehistory and partial genesis of the concept, something Nietzsche adopted from a previous tradition. Apart from known examples of theses on the death of God by Hegel, Schelling or Jean Paul, I will shed light on some of the confusion surrounding the phrase deus est mortuus in Mediaeval Christian liturgical literature and mysticism, with roots reaching back to Neoplatonism. The goal of this study is to point out that this phrase about the death of God had no significant constitutive meaning for Nietzsche but was, instead, a relatively common literary and rhetorical topos among other culturally diagnostic expressive elements. Nietzsche used it as an illustrative shortcut when describing the intercultural processes of his time, with no ambition to originality, instead, with the clear intention of shaking up the (non)thought of the comfortable bureaucrats and legalistic petit bourgeois of Germany in the late 19th century.
This text is an attempt to reflect on some of the morally relevant issues raised by the current pandemic crisis. The specificity of this situation is also defined by comparison with the AIDS pandemic. The topicality of the current crisis is an obstacle to a more systematic analysis and formulation of more coherent conclusions. This is the reason why the text outlines those aspects that can now be formulated as possible starting points for discourse on the moral dimension of the pandemic. These mainly include the problem of responsibility (individual, social and professional) at a time of escalating risk situation. Other problems are briefly outlined according to the basic areas of bioethics – human bioethics, environmental ethics, and animal ethics.
The paper presents the academic personality of Kazimierz Twardowski (1866-1938). Twardowski was born and educated in Vienna, where he was a student of Franz Brentano. After achieving habilitation, he moved to Lvov, where he organized serious philosophical research and became the founder of the Lvov-Warsaw School of philosophy and logic. The Twardowski's achievements in three dimensions: as a teacher, as an organizer and as a scientist are briefly described.
The study deals with the matter of three of the most puzzling doctrines of Baruch Spinoza's system, the so-called 'final doctrines', which are intuitive knowledge, intellectual love of God, and the eternity of the (human) mind. Contrary to many commentators, but also in concordance with many others, this account strives to affirm the utmost importance of these doctrines to Spinoza's system as a whole, but mostly to his ethical theory. Focusing specifically on the cultivation of the human mind, the paper offers partial analyses of the central notions of these doctrines and their conceptual contexts. It is argued that the cultivation of the human mind, i.e., its determination to its perfect activity, should be considered as Spinoza's ultimate ethical goal, and that the mind truly only advances to this goal by means of these cognitive, affective, and intellectual transformations of thinking.
Můžeme získat skrze literární dílo nějaké poznání? Tuto otázku prověřuje epistemologie literatury, která analyzuje možnosti a způsoby poznání prostřednictvím literárního díla. Jeden ze současných badatelů, Michel Pierssens, vypracoval tři možnosti poznání moderní fikce. and Can we obtain any cognition from work of literature? Epistemology of literature understanded as the analysis of possibilities and ways of cognition through work of literature examines this question. One of modern reseachers, Michel Pierssens, elaborated three possibilities of cognition from modern fiction.
This contribution considers the question of scale in Peter Sloterdijk's work in relation to some of the recent tendencies in contemporary French thought. It examines theoretical conditions for approaching philosophy as an exercise in constructing grand narratives and interrogates the legitimacy of such a gesture after poststructuralist critique. What is to be gained from new grand narratives?