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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

In: Artificial Intelligence

’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

In: Artificial Intelligence
Author: Leonie Seng

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

In: Artificial Intelligence
Author: Martin Böhnert

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

In: Methodologische Signaturen
Author: Frederic Peters

is not dead matter but a living Presence. Bucke 1969:9–10 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

In: Journal of Cognition and Culture
Author: Roderick Main

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

In: Contemporary Influences of C. G. Jung's Thought

-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

In: Journal of Cognition and Culture
Author: Annalisa Coliva

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

In: Non-Evidentialist Epistemology
Author: Luca Zanetti

positive epistemic status that hinges are meant to possess is not genuinely epistemic in nature—in order to motivate a 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

In: Non-Evidentialist Epistemology

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

In: International Journal of Jungian Studies