need be held accountable.
For example, a digital system equipped with such machine invention capabilities could generate solutions to the most efficient way of taking life in specific scenarios; solutions that would completely defy human logic and instincts, and therefore cannot be combated by the
’s monster, motivated by utter desolation and misery, vows to revenge itself and devastate its maker’s life. They reach a deadlock of mutual hatred and mutually inflicted misery which costs both of their lives. 5 Mary Shelley’s novel is symptomatic of modernity, a period in which human hubris no longer
conflict of good and responsible child care. What if parents fail and threaten the life of their children? What if robots could do a better job? Should then a robot be allowed to intervene? Presumably for this reason, the current trend in AI development is not to develop machines with a closed set of moral
chimpanzees] showed no interest in the social games, basically declined to participate. Most importantly, when the human partner stopped participating, no chimpanzee ever made a communicative attempt to reengage her – even in cases where they were seemingly highly motivated to obtain the goal – suggesting
is not dead matter but aliving Presence.
It is a little-known fact that in his influential treatise The Idea of the Holy , Rudolf Otto illustrates his thesis about the qualities of numinous presence via examples of all three modalities of supernatural presence (forceful, life
scope for genuine re-enchantment, Jung positively advocates re-enchantment. In an interview with Mircea Eliade in 1952, Jung clearly stated his position: ‘The modern world’, he asserted, ‘is desacralized, that is why it is in a crisis. Modern man must rediscover a deeper source of his own spiritual life
-term perceptions of harm and increase or maintain life satisfaction in the face of adversity (Harding & Sibley, 2013). This is not to say that religious individuals do not or cannot achieve a sense of order and control by a “faith” in science, but one possibility is that nonreligious individuals do so to a greater
other world and live the life it dictates (unless they went through some kind of transformation of their moral perspectives; that is, something like a conversion). 4
Notice, however, that Rovane and Williams are (mainly) concerned with morality. Rovane is indeed very careful to delimit the scope of
positive epistemic status that hinges are meant to possess is not genuinely epistemic in nature—in order to motivatea discussion of my view, to which I will turn in Sects. 6–8. In Sect. 6 I compare hinge epistemology with constitutivist views about normativity. These views are interesting for hinge
bios , ‘civil life,’ and zoë , ‘natural life’, in the cult and rituals of the Eleusinian Mysteries of Demeter. The mythology can be interpreted as a developmental psychology of femininity as well as an ecopsychology of life force. As Kerényi pointed out, the latter is more essential. Greek Hades