After reading the essays of Mr. Ts'ai and Mr. Chu, I have a few immature opinions. Generally speaking, I feel that in dealing with the errors of their opponents, both Ts'ai I in his criticism of Huang Yüeh-mien and Chu Kuang-ch'ien in his criticism of Ts'ai I are quite accurate and convincing. However, in presenting their own arguments of what is right, both of them are on shaky ground and in error. That is because in one way or another, consciously (...) or unconsciously, they either deny the objective aspect of the existence of beauty or deny the social aspect of the existence of beauty. All of them consider the objective and the social aspects of beauty as being either this or that, as mutually exclusive and irreconcilable opposites. They think that if we acknowledge the social aspect of beauty, we then have to deny the objective aspect, the fact that the existence of beauty does not depend on the subjective conditions of a person ; or if we acknowledge the objective aspect, we have to deny the social aspect, the fact that the existence of beauty depends on the social life of human beings. But in fact it is not like that. On the one hand, beauty cannot be separated from human society; on the other hand, it can have an objective existence which is independent of man's subjective consciousness. It is this question that I shall discuss. (shrink)

After reading the recent essays in the People's Daily [Jen-min jih-pao] by Comrade Ts'ai I, Comrade Chu Kuang-ch'ien, Comrade Li Che-hou, and others on the problems in aesthetics, I feel that they contain both accuracies and inaccuracies concerning the basic questions with which they have dealt, and here I would like to discuss my views on the problems involved in the debate.

In the realm of man's culture, among the things created by man, art should be beautiful; its primary essential characteristic should be that it be able to evoke a sense of beauty in the person, that by its beauty it be able to provide for the person the pleasure of the sense of beauty. This is a fact that no one can deny outright. However, saying that art should be beautiful is not the same as saying that all art is (...) beautiful. In fact, there is art which is beautiful and art which is not beautiful; and this too is a fact that no one can deny. (shrink)

Selections from the sayings of Zhuangzi rendered into cartoon form and translated into English.

This paper proposes a Confucian reframing of generative artificial intelligence (GenAI) as natural intelligence – technology that emerges from and remains embedded within human creativity, culture, and moral relationships. Drawing on Confucian concepts such as shengsheng (creative transformation), ren (co-humanity), and xue yi cheng ren (learning to become human), it challenges Western dualisms that separate human and machine, natural and artificial, and argues that GenAI should be understood as an extension of human creativity operating within human-guided ethical judgment and responsibility. (...) The paper explores implications for pedagogy, curriculum, and institutional policy, advocating for relational ethics, moral cultivation, and value-based governance. While rooted in Confucian thought, this approach is presented as a generative ethical lens that can be adapted and brought into dialogue with other traditions to inform global conversations on AI in education. (shrink)

Hsieh Liang-tso (c.1050-c.1120, known as master Shang-ts'ai) was one of the leading direct disciples of Ch'eng Hao and Ch'eng I, the two brothers who were the early leaders of the Confucian revival known as Neo-Confucianism in Northern Sung China. Hsieh was thus among the first to recognize and follow the insights of the Ch'eng brothers as definitive of the authentic Confucian tradition, a recognition that became the conviction of the majority of later Confucian scholars and practitioners. The present book is (...) a focused analysis of the core value of Confucian thought, namely jen (humanity or co-humanity), through an investigation of Hsieh Liang-tso's analysis of the Analects of Confucius. Selover argues that Hsieh's handling of key issues in interpreting and applying the Confucian Analects, his experiential reasoning and his deference to scriptural classics and earlier tradition, bear important similarities to the practice of theology in Western religious traditions. The volume also contains a translation of Hsieh's commentary on the Analects, as well as a foreword by the renowned scholar of Confucianism, Tu Wei-ming. (shrink)

With the rapid penetration of artificial intelligence (AI) in healthcare, its associated ethical issues have become increasingly prominent. However, existing research often lacks systematic approaches and fails to explore cognitive differences thoroughly among healthcare professionals across regions, professions, and departments. To address this gap, this study systematically retrieved 19 qualitative studies from Embase, PubMed, and Web of Science databases. Quality was assessed using the JBI-QARI tool, and data were analyzed through thematic analysis, encompassing healthcare professionals from diverse backgrounds. Findings reveal (...) that while AI enhances diagnostic accuracy and optimizes resource allocation, it also triggers ethical dilemmas such as algorithmic bias, data privacy breaches, and ambiguous accountability. Furthermore, cultural, resource, and policy disparities across regions significantly influence healthcare professionals’ perceptions, while differing professional roles and departmental responsibilities lead to distinct ethical priorities. Thus, AI applications in healthcare face multidimensional ethical challenges that disrupt practitioners’ workflows while profoundly impacting patient rights protection and healthcare system operations. Future efforts must develop systematic solutions across technological R&D, responsibility allocation, data security, and personnel training to balance innovation with ethics and advance sustainable AI-driven healthcare. (shrink)

In Ai Ssu-ch'i is exemplified and substantiated the Soviet influence on the official definition of philosophy in the history of Communist Party of China, i.e., the assertion about and the method for knowledge of the world. Such a philosophical knowledge has as its formal object the most fundamental laws of the universe.In order to acquire such a genuine philosophical knowledge, one needs a desire to change the world and a proletarian point of view. For only by aiming at changing the (...) world is inevitability reflected; only in the proletarian viewpoint are the objective laws reflected. In order to substantiate these assertions, one has to point out that, first, man's thinking is determined by his social relations and, secondly, social relations are determined by practice. Since the proletariat is in the right kind of practice, it is both in the proper locus of social relations and, therefore, it perceives both inevitability and objectivity. Yet, due to man's subjective dynamism, it is possible for other classes to adopt the standpoint of the proletariat. (shrink)

Ai Ssu-ch'i is a little known but very important figure in the introduction of Marxism-Leninism into China. This first article provides a brief biography of Ai Ssu-ch'i as well as a detailed account of his activities as teacher, author and propagandist. Among his other services to the cause of Marxism-Leninism in China, one has to stress Ai Ssu-ch'i's systematic opposition to Yeh Ch'ing and to the non-Communist interpretation of Dr. Sun Yat-sen's Three Principles of the People. (cf.SST 10 (1970), 138–166.).

Ai Ssu-ch'i is a little known but very important figure in the introduction of Marxism-Leninism into China. This first article provides a brief biography of Ai Ssu-ch'i as well as a detailed account of his activities as teacher, author and propagandist. Among his other services to the cause of Marxism-Leninism in China, one has to stress Ai Ssu-ch'i's systematic opposition to Yeh Ch'ing and to the non-Communist interpretation of Dr. Sun Yat-sen's ‘Three Principles of the People’. (cf.SST10 (1970), 138–166.).

In general discussions of the relationship between artificial intelligence (AI) and the environment, the focus often lies on how AI technologies can be leveraged for environmental protection, as well as the ethical risks that may arise in the process. While this line of inquiry is important, this paper shifts the attention to a less explored yet equally significant question: How does AI influence lived experience within environmental ethics? Adopting a phenomenological approach, this paper draws on lived experience from East Asian (...) perspectives and analyzes three representative concepts intimately tied to it: terroir, trajetivity, and the living flesh. Terroir refers not to an objective environment, but to a situated perspective on the environment—one that encompasses sensory perception, emotion, and layers of metaphorical and cultural meaning. Within this view, Augustin Berque’s notion of trajetivity is introduced, emphasizing the dynamic, communicative, and continuously evolving interplay between humans and the environment. Embedded within terroir and trajetivity is the idea of living flesh (なまみ), that signifies a direct, bodily relationship with the ecological web, emphasizing the embodied, unmediated experience of nature. However, AI, as a technological paradigm, directly affects environmental ethics grounded in lived experience. Concrete technology such as virtual reality and generative AI shapes different modes of lived experience, and exerts a profound influence on terroir, trajetivity, and the living flesh. This paper argues for a renewed understanding of these concepts in order to recenter lived experience within environmental ethics. Considering the phenomenological approach, this paper does not seek to answer whether AI should be used favorably. Instead, it aims to reveal how AI, as a technological paradigm, shapes, alters, and influences lived experience within environmental ethics. This reveals a call for attention to lived experience within East Asian cultures, offering an alternative theoretical framework for the development of environmental ethics. (shrink)

In the broadest sense, this intellectual biography is designed to give insight into the reasons why Western values and institutions (especially in education) failed to take root in the Chinese environment. Three interrelated themes are treated by Professor Duiker: the evolution of the Chinese educational system from the beginning of the 20th century to World War II; the process by which a Chinese intellectual absorbed Western values and attitudes while retaining significant elements of his traditional Confucian world view; the goals (...) of the humanist movement in early republican China and the reasons for its failure. Ts'ai (1868–1940), as first Minister of Education under the 1912 republic, helped to formulate educational policies during an important stage of transition in modern China. Later, as chancellor of Peking University, he was a central figure in the tumultuous events of the May Fourth period. Having been educated traditionally to the doctoral (_chin shih_) level before studying at a European university, Ts'ai attempted to synthesize the humanist side of the Confucian tradition with the libertarian elements in Western culture. Ts'ai's synthesis was unique but ultimately unsuccessful. Penn State Study No. 41. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of ThoughtDeborah SommerMeeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought. Edited by Irene Bloom and Joshua A. Fogel. New York: Columbia University Press, 1997. Pp. 391.Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought, a volume of eleven essays written in honor of Wing-tsit Chan and William Theodore (...) de Bary, proposes to explore how Confucian and Neo-Confucian traditions have responded to and have influenced other traditions (Buddhist, Taoist, folk, Japanese nativist, and so on) in China and Japan. The essays are arranged first geographically (seven articles on China precede four on Japan) and then roughly chronologically. All essays, save one, describe Sung or post-Sung developments. A few sentences per essay must suffice in this review.Irene Bloom's "Three Visions of Jen" is the only essay on the classical period. Informed especially by Wing-tsit Chan's work on jen and shaped by Sung and later notions of the transmission of the way, the essay examines the notion of jen in the Analects, the Mencius, and Chu Hsi's "Jen shuo" (Discussion of jen), succinctly [End Page 318] emphasizing the significant differences of perspective therein. Nodding to the book's larger intent of examining intellectual interactions with other traditions, some attention is given in the conclusion to comparisons with the Mohist, Yangist, and Ch'an traditions. Rodney Taylor's "Chu Hsi on Meditation" is also deeply indebted to Wing-tsit Chan and starts by resurveying much terrain already explored in Chan's 1989 "Chu Hsi and Quiet-Sitting" (in Chu Hsi: New Studies, published by University of Hawai'i Press). Taylor enlarges upon Chan's work especially in his discussion of Chu Hsi's practices of breath-control techniques to improve health. In keeping with the larger direction of the book, Taylor contrasts Chu's emphasis on quiet sitting as a support for study with the different spiritual goals of Ch'an Buddhism.Patricia Ebrey's "Sung Neo-Confucian Views on Geomancy" examines a topic that is seldom encountered in American scholarship: the attitudes of such figures as Ssu-ma Kuang, Ch'eng I, Chu Hsi, and Ts'ai Yan-ting toward popular practices governing the placement of graves. Ebrey outlines the views of those who, as it were, are "for" or "against" geomancy (Chu and Ts'ai took geomancy seriously, although Ssu-ma and Ch'eng viewed it with apprehension) but also provides textual evidence that allows one to see the grayer areas between support for, and condemnation of, feng shui and other arts. Julia Ching's "Chu Hsi and Taoism" considers Chu's interpretations of such classical texts as the I ching, Lao Tzu, Chuang Tzu, and Ch'u tzu and also assays his commentaries on such later texts as the Ts'an-t'ung-ch'i (an alchemical text Chu commented on with the assistance of Ts'ai Yan-ting) and the Yin-fu-ching (a commentary that Ching concludes is most likely not Chu's work). She also explores in some detail the specifics of Chu's regimen of breathing practices.Moving from specific thinkers of the Sung to general developments in the Ming and Ch'ing dynasties, Chn-fang Y's "The Cult of Kuan-yin in Ming-Ch'ing China: A Case of Confucianization of Buddhism?" describes how the cult of Kuan-yin served the aims of Confucian family values and facilitated the realization of women's domestic expectations of filiality and fertility. Y explores the little-studied practice of ke-ku, or the cutting off of one's flesh to feed another, and relates Kuan-yin's role as a protector of those who engage in such filial excisions.Koichi Shinohara's "Ta-hui's Instructions to Tseng K'ai: Buddhist 'Freedom' in the Neo-Confucian Context" returns to the Sung but continues the focus on Buddhism, finding an example of Buddhist-Confucian interaction in the religious instruction given by the monk Ta-hui to a vice minister of rites. But what is particularly Confucian about minister Tseng K'ai's interest in Buddhism? The... (shrink)

The advent of the intelligence age has injected new elements into the development of literature. The synergic modification of Anglo-American traumatic narrative literature by artificial intelligence technology and interactive design psychology will produce new possibilities in literary creation. First, by studying natural language processing technology, this study proposes a modification language model based on the double-layered recurrent neural network algorithm and constructs an intelligent language modification system based on the improved LM model. The results show that the performance of the (...) proposed model is excellent; only about 30% of the respondents like AAL literature; the lack of common cultural background, appreciation difficulties, and language barriers have become the main reasons for the decline of reading willingness of AAL literature. Finally, AI technology and ID psychology are used to modify a famous TN work respectively and synergically, and the modified work is appreciated by respondents to collect their comments. The results corroborate that 62% of the respondents like original articles, but their likability scores have decreased for individually modified work by AI or ID psychology. In comparison, under the synergic modification efforts of AI and ID psychology, the popularity of the modified work has increased slightly, with 65% of the respondents showing a likability to read. Therefore, it is concluded that literary modification by single ID psychology or AI technology will reduce the reading threshold by trading off the literary value of the original work. The core of literary creation depends on human intelligence, and AI might still not be able to generate high-standard literary works independently because human minds and thoughts cannot be controlled and predicted by machines. The research results provide new ideas and improvement directions for the field of AI-assisted writing. (shrink)

It is often suggested that the advent of powerful AI will create abundance and that it can thereby contribute to securing social harmony. This paper draws on Hirsch’s study of different kinds of limits to growth to show that this is false, just like all other visions of abundance have been. This matters because the persistence of conflicts of interest in societies with powerful AI implies the persistence of incentives to misuse this powerful technology. The narrative about AI, abundance and (...) social harmony functions as ideology to the extent that it obscures the real risks of AI misuse while inflating the apparent benefits of AI. (shrink)

Advanced AI systems are rapidly making their way into medical research and practice, and, arguably, it is only a matter of time before they will surpass human practitioners in terms of accuracy, reliability, and knowledge. If this is true, practitioners will have a prima facie epistemic and professional obligation to align their medical verdicts with those of advanced AI systems. However, in light of their complexity, these AI systems will often function as black boxes: the details of their contents, calculations, (...) and procedures cannot be meaningfully understood by human practitioners. When AI systems reach this level of complexity, we can also speak of black-box medicine. In this paper, we want to argue that black-box medicine conflicts with core ideals of patient-centered medicine. In particular, we claim, black-box medicine is not conducive for supporting informed decision-making based on shared information, shared deliberation, and shared mind between practitioner and patient. (shrink)

Algorithms are used across a wide range of societal sectors such as banking, administration, and healthcare to make predictions that impact on our lives. While the predictions can be incredibly accurate about our present and future behavior, there is an important question about how these algorithms in fact represent human identity. In this paper, we explore this question and argue that machine learning algorithms represent human identity in terms of what we shall call the statistical individual. This statisticalized representation of (...) individuals, we shall argue, differs significantly from our ordinary conception of human identity, which is tightly intertwined with considerations about biological, psychological, and narrative continuity—as witnessed by our most well-established philosophical views on personal identity. Indeed, algorithmic representations of individuals give no special attention to biological, psychological, and narrative continuity and instead rely on predictive properties that significantly exceed and diverge from those that we would ordinarily take to be relevant for questions about how we are. (shrink)

Investigation into the True Teaching by Jens W. Borgland is a translation of the 10th century Jain philosophical Sanskrit text Satyasasanapariksa, composed by Vidyanandin. The text, which is incomplete, presents and refutes 12 Indian philosophical systems, the most important of which are Sautrantika and Yogacara Buddhism, Advaita Vedanta, Nyaya-Vaisesika, Samkhya, Mimamsa and Carvaka. Criticizing these from the standpoint of the Jain anekantavada (theory of manysidedness), Vidyanandin aims to establish the superior status of Jain philosophy. In addition to providing an English (...) translation of this text from the Sanskrit, with explanatory notes, the study places it in the context of Jain philosophy and investigates the arguments Vidyanandin employs in his refutations of his rivals. The doctrines Vidyanandin ascribes to his rivals are also examined and compared to presentations of their doctrines in secondary literature on Indian philosophy and in some cases to how these doctrines are presented in the original literature of the schools in question. Some issues are highlighted as requiring further research. Furthermore, the investigation shows considerable influence from Vidyanandin's predecessors Samantabhadra and Akalanka on Vidyanandin's argumentation. The clearest example of this influence is shown on comparing the sections of the Satyasasanapariksa in which Vidyanandin quotes the Aptamimamsa of Samantabhadra (ca 600 CE) with Akalanka's (ca 770 CE) commentary to these verses in his Astasati. (shrink)

Accuracy plays an important role in the deployment of machine learning algorithms. But accuracy is not the only epistemic property that matters. For instance, it is well-known that algorithms may perform accurately during their training phase but experience a significant drop in performance when deployed in real-world conditions. To address this gap, people have turned to the concept of algorithmic robustness. Roughly, robustness refers to an algorithm’s ability to maintain its performance across a range of real-world and hypothetical conditions. In (...) this paper, we develop a rigorous account of algorithmic robustness grounded in Robert Nozick’s counterfactual sensitivity and adherence conditions for knowledge. By bridging insights from epistemology and machine learning, we offer a novel conceptualization of robustness that captures key instances of algorithmic brittleness while advancing discussions on reliable AI deployment. We also show how a sensitivity-based account of robustness provides notable advantages over related approaches to algorithmic brittleness, including causal and safety-based ones. (shrink)

Wie sind Schönheit, Gesundheit und die Konstitution des modernen Subjekts zum Gegenstand gesellschaftlicher Diskurse geworden? Ausgehend von dieser Frage zeichnen die Autorinnen und Autoren dieses Bandes die Geschichte des modernen Selbst im Spannungsfeld von Ethik und Ästhetik nach. Dabei wird das jüngst in den historischen Kulturwissenschaften aufkommende Interesse am Selbst in zweierlei Hinsicht korrigiert: Zum einen stellen die Studien die eminent bedeutsame Verbindung von Ethik und Ästhetik ins Zentrum und zum anderen können so - jenseits von idealtypischen Rekonstruktionen - erste (...) Thesen zu Kontinuitäten und Brüchen in der Geschichte des Selbst aufgestellt werden. Es wird ersichtlich: Eine Geschichte der Moderne kann nicht mehr ohne eine Geschichte des Selbst auskommen. (shrink)

'It is quite different with the beautiful.' But what about it, then? According to Kant, this can only be revealed by analyzing the judgment by which we attribute beauty. Tracing the often-rocky path of this analysis, fraught with all sorts of pitfalls, in order to see how Kant arrives at the concept of beauty as a form of purposiveness without purpose, and what exactly this concept means, is still very rewarding. However, in doing so, it is important to defend Kant (...) against himself and to rid the core of his aesthetics of a great deal of incidental material that has nothing to do with the matter at hand. - In an appendix to this discussion of the "Critique of Aesthetic Judgment", the author demonstrates the close connection that exists between Kant's text and Hume's treatise 'On the Standard of Taste'." -- Provided by the publisher. (shrink)

National Artificial Intelligence (AI) strategies articulate imaginaries of the integration of AI into society and envision the governing of AI research, development and applications accordingly. To integrate these central aspects of national AI strategies under one coherent perspective, this paper presented an analysis of Germany’s strategy ‘AI made in Germany’ through the conceptual lens of ordoliberal political rationality. The first part of the paper analyses how the guiding vision of a human-centric AI not only adheres to ethical and legal principles (...) consistent with Germany’s liberal democratic constitutional system but also addresses the risks and promises inherent to the ordoliberal problematization of freedom. Second, it is scrutinized how the strategy cultivates the fear of not achieving technological sovereignty in the AI sector. Thereby, it frames the global AI race as a race of competing (national) approaches to governing AI and articulates an ordoliberal approach to governing AI (the ‘third way’), according to which government has to operate between the twin dangers of governing too much and not governing enough. Third, the paper analyses how this ordoliberal proportionality of governing structures Germany’s Science Technology & Innovation Policy. It is shown that the corresponding risk-based approach of regulating AI constitutes a security apparatus as it produces an assessment of fears: weighting the fear of the failure to innovate with the fear of the ramifications of innovation. Finally, two lines of critical engagement based on this analysis are conducted. (shrink)

Recent proposals urge AI labs to prepare for “AI welfare” under uncertainty about whether AI systems have morally relevant inner states. We do not argue for or against the possibility of AI welfare. Instead, we argue that current AI welfare assessment fails for two linked structural reasons absent from other evaluation targets. First, AI welfare indicators are co-engineered with the systems they evaluate: ordinary development decisions that shape model behavior can also manufacture or suppress welfare evidence. Second, AI welfare lacks (...) external validation: no deployment failure or independent test can reveal whether a welfare metric tracks anything real about the system. Together, these problems yield our central claim: For current systems, AI welfare is bullshit in Frankfurt’s sense, as its measurement regime is structurally disconnected from truthtracking. AI welfare should therefore not be institutionalized as a binding gate for oversight, release, or accountability; restrictions on AI systems should instead be justified by externally verifiable harms. (shrink)

This paper concerns the double standard debate in the ethics of AI literature. This debate essentially revolves around the question of whether we should subject AI systems to different normative standards than humans. So far, the debate has centered around the desideratum of transparency. That is, the debate has focused on whether AI systems must be more transparent than humans in their decision-making processes in order for it to be morally permissible to use such systems. Some have argued that the (...) same standards of transparency should be applied across the board, for AI systems and humans alike. Others have argued that we should hold AI systems to higher standards than humans in terms of transparency. In this paper, we first point out that there are structurally similar double standard debates to be had about other desiderata besides transparency, such as predictive accuracy. Second, we argue that when we focus on predictive accuracy, there are at least two reasons for holding AI systems to a lower standard than humans. (shrink)

Accuracy plays an important role in the deployment of machine learning algorithms. But accuracy is not the only epistemic property that matters. For instance, it is well-known that algorithms may perform accurately during their training phase but experience a significant drop in performance when deployed in real-world conditions. To address this gap, people have turned to the concept of algorithmic robustness. Roughly, robustness refers to an algorithm’s ability to maintain its performance across a range of real-world and hypothetical conditions. In (...) this paper, we develop a rigorous account of algorithmic robustness grounded in Robert Nozick’s counterfactual sensitivity and adherence conditions for knowledge. By bridging insights from epistemology and machine learning, we offer a novel conceptualization of robustness that captures key instances of algorithmic brittleness while advancing discussions on reliable AI deployment. We also show how a sensitivity-based account of robustness provides notable advantages over related approaches to algorithmic brittleness, including causal and safety-based ones. (shrink)

It has often been argued that we face a trade-off between accuracy and opacity in deep learning models. The idea is that we can only harness the accuracy of deep learning models by simultaneously accepting that the grounds for the models’ decision-making are epistemically opaque to us. In this paper, we ask the following question: what are the prospects of making deep learning models transparent without compromising on their accuracy? We argue that the answer to this question depends on which (...) kind of opacity we have in mind. If we focus on the standard notion of opacity, which tracks the internal complexities of deep learning models, we argue that existing explainable AI (XAI) techniques show us that the prospects look relatively good. But, as it has recently been argued in the literature, there is another notion of opacity that concerns factors external to the model. We argue that there are at least two types of external opacity—link opacity and structure opacity—and that existing XAI techniques can to some extent help us reduce the former but not the latter. (shrink)

Während das kindliche Bewusstsein von eindringlichen Gefühlen beherrscht wird, dominiert im Denken des Erwachsenen die Rationalität. Der grundsätzliche Gegensatz besteht also darin, dass das Kind erlebt und der Erwachsene versteht. Wollen Sie lieber fühlen wie ein Kind oder denken wie ein Erwachsener? Die meisten Leser denken sich jetzt wahrscheinlich, dass eine dritte Lebensform, welche sowohl die impulsive Freude des kindlichen Gemüts als auch die Souveränität des erwachsenen Verstandes miteinander verbindet, die wahre Lebenskunst wäre. Aber ist das überhaupt möglich?

The expanding field of psychosocial online email counselling has created a demand for advanced tools to support counsellors in managing diverse client interactions. This paper introduces CAIA (Counsellor Artificial Intelligence Assistant), a comprehensive AI-driven system currently under active development, designed to condense and present information to counsellors in a structured manner. CAIA integrates several AI-based features, including Automatic Subject Generation, Case Summarisation, Timeline Management, Social Network Graph creation, and Case Classification. The features are designed to assist the counsellors, allowing them (...) to engage more deeply with each case while ensuring that the client’s needs remain paramount. Each feature presented in the paper addresses a specific problem in psychosocial online counselling, proposes a solution, discusses a technical implementation approach, and highlights the challenges encountered. Additionally, the paper discusses ethical considerations associated with an AI integration. (shrink)

Cet article montre comment le modèle de réponse à une enquête développé par Tourangeau (1984) peut être adapté afin de faciliter les recherches auprès de personnes présentant des handicaps intellectuels. L’attention portée à la voix des personnes marginalisées s’est accrue, en particulier concernant des évaluations de la qualité de services et l’élaboration de nouvelles politiques en direction des personnes vivant avec des handicaps. Les chercheurs travaillant sur la qualité de la vie continuent par conséquent à rechercher des méthodes rigoureuses permettant (...) de véritablement rendre compte de la voix de ces personnes. L’article propose tout d’abord une synthèse des problèmes et des stratégies méthodologiques mentionnés dans la littérature, puis identifie certains problèmes méthodologiques et stratégies supplémentaires apparues au cours de notre étude. Le déroulement de l’étude est ensuite décrit. L’objet de l’étude était d’examiner les suites d’une transition chez des jeunes présentant des handicaps intellectuels légers (i.e., un changement de statut au moment de quitter l’école, impliquant de cesser de se comporter principalement comme des élèves et d’assumer des rôles d’adultes au sein de la société). L’objectif est de démontrer de quelle manière le modèle de Tourangeau peut être utilisé sur un mode plus inclusif en accord avec les trois dimensions de Triple-I. En résumé, lorsqu’il est utilisé avec une adaptation inclusive, le modèle de Tourangeau peut permettre de traiter de nombreux aspects du processus de collecte de données auto-déclarées, depuis la conception et les procédures de préparation de l’enquête jusqu’à la collecte des données. Les résultats nous amènent à dépasser la traditionnelle élaboration d’outils de recherche, surtout concentrée sur le rapport de l’interviewé à l’outil. Deux autres dimensions révélées par l’étude, qui ont trait à la médiation exercée par l’enquêteur entre l’outil et l’interviewé, ainsi que le rapport entre enquêteur et enquêté renforcent la qualité méthodologique. (shrink)

Throughout Mary Shelley’s early life, she was exposed to numerous well-known and influential people regarding cultural, political, and socio-economic matters. As she began writing, these influences undoubtedly played a role in her narrative. Her novel, _Frankenstein_, written during the time of the first Industrial Revolution in Britain, was one such novel that exhibited her political and economic influences through science fiction. This article addresses many of those influences, including the introduction of the machine into manufacturing. It further addresses how Frankenstein’s (...) Monster may have been one of the first created forms of artificial intelligence (AI). We further expound upon many economic concepts that have persisted through time and are relevant today given the faciliatory aspects, as well as the uncertainty, of AI. We relate these through the literary piece _Frankenstein_ to explore how a two-century-year-old tale provides a blueprint for understanding the conflict among humans and machines and provides a roadmap for harmonization in the past, present, and future. (shrink)

This book constitutes the refereed proceedings of the 14th International Conference on the Theory and Application of Diagrams, Diagrams 2024, held in Münster, Germany, during September 27–October 1, 2024. -/- The 17 full papers, 19 short papers and 11 papers of other types included in this book were carefully reviewed and selected from 69 submissions. They were organized in topical sections as follows: Keynote Talks; Analysis of Diagrams; Euler and Venn Diagrams; Diagrams in Logic; Diagrams and Applications; Diagram Tools; Historical (...) Aspects of Diagrams; and Posters. (shrink)

The stakes associated with an algorithmic decision are often said to play a role in determining whether the decision engenders a right to an explanation. More specifically, “high stakes” decisions are often said to engender such a right to explanation whereas “low stakes” or “non-high” stakes decisions do not. While the overall gist of these ideas is clear enough, the details are lacking. In this paper, we aim to provide these details through a detailed investigation of what we will call (...) the “Simple Stakes Thesis”. The Simple Stakes Thesis, as it will turn out, is too simple. For even if the stakes associated with a specific one-off decision are low—and hence does not engender a right to an explanation—such decisions may nevertheless form part of a high stakes pattern or aggregate of decisions. In such cases, we argue, even a low stakes decision may engender a right to explanation. Not only does this show that the right to explanation is more demanding than so far recognized. It also shows that the stakes thesis is significantly harder to apply in practice. (shrink)

In keeping with the Hippocratic commitment to do no harm, the Institute of Medicine has defined patient safety as “the prevention of harm to patients” (Aspden et al. 2004). The health software indu...

After reading the essays of Mr. Ts'ai and Mr. Chu, I have a few immature opinions. Generally speaking, I feel that in dealing with the errors of their opponents, both Ts'ai I in his criticism of Huang Yüeh-mien and Chu Kuang-ch'ien in his criticism of Ts'ai I are quite accurate and convincing. However, in presenting their own arguments of what is right, both of them are on shaky ground and in error. That is because in one way or another, consciously (...) or unconsciously, they either deny the objective aspect of the existence of beauty (Huang and Chu) or deny the social aspect of the existence of beauty (Ts'ai). All of them consider the objective and the social aspects of beauty as being either this or that, as mutually exclusive and irreconcilable opposites. They think that if we acknowledge the social aspect of beauty, we then have to deny the objective aspect, the fact that the existence of beauty does not depend on the subjective conditions of a person (such as the state of consciousness, preferences, etc.); or if we acknowledge the objective aspect, we have to deny the social aspect, the fact that the existence of beauty depends on the social life of human beings. But in fact it is not like that. On the one hand, beauty cannot be separated from human society; on the other hand, it can have an objective existence which is independent of man's subjective consciousness. It is this question that I shall discuss. (shrink)

Since the early days of the Explainable AI movement, post-hoc explanations have been praised for their potential to improve user understanding, promote trust, and reduce patient safety risks in black box medical AI systems. Recently, however, critics have argued that the benefits of post-hoc explanations are greatly exaggerated since they merely approximate, rather than replicate, the actual reasoning processes that black box systems take to arrive at their outputs. In this article, we aim to defend the value of post-hoc explanations (...) against this recent critique. We argue that even if post-hoc explanations do not replicate the exact reasoning processes of black box systems, they can still improve users’ functional understanding of black box systems, increase the accuracy of clinician-AI teams, and assist clinicians in justifying their AI-informed decisions. While post-hoc explanations are not a “silver bullet” solution to the black box problem in medical AI, we conclude that they remain a useful strategy for addressing the black box problem in medical AI. (shrink)