ISLAMIC PHILOSOPHY AND ARTIFICIAL INTELLIGENCE: EPISTEMOLOGICAL ARGUMENTS

This essay presents an analysis of different processes of machine learning: supervised, unsupervised, and semisupervised, through the prism of the epistemologies of several prominent Islamic philosophical schools. I discuss the way each school conceptualizes the ontological absolute (immortality, death, afterlife) and the way this shapes their respective epistemologies. I present an analysis of the different machine learning processes through the prism of the epistemological constructs of each of these philosophic traditions. I conclude with the argument that more scholars from the Islamic philosophical tradition should engage in the debates about the development of artificial intelligence and its implications, given that many Muslim countries are among the leaders in this development and its application in everyday life.     

DISCIPLINING RELATIVISM AND TRUTH

Abstract. Imre Lakatos's philosophy of science can provide helpful leads for theological methodology, but only when mediated by the disciplines that lie between the natural sciences and theology. The questions of relativism and truth are used as indices for comparing disciplines, and Lakatos's theory of natural science is taken as the starting point. Major modifications of Lakatos's work are demanded as one moves from the natural sciences, through economics, the interpretive social sciences, literary theory, and into theology. Although theology may consist of Lakatosian research programs, it also includes programs of interpretation and programs for living. This conclusion must influence our definition of theological truth and our assessment of theological relativism.     

Philosophy as a thief?

This is a performative piece of writing in the presence of and inspired by Richard Shusterman's Philosophy and the Art of Writing. It tries to show that the relationship between the act of writing and the formation of our human consciousness (philosophical and, more deeply, poietic) is a developing and growing process through history, and before it. The dominance of an image consciousness was slowly challenged and then replaced by a linguistic consciousness with the advent of writing, and accelerated by the invention of printing and mass literacy. Shusterman teaches us an embodied kind of philosophizing that uses the word but isn't limited by it. This paper suggests that a return to image consciousness has already occurred and that the old book consciousness is disappearing. Lessons from the book consciousness are offered.     

Empirical tests of scientific realism: A quantitative framework

The scientific realism debate in philosophy of science raises some intriguing methodological issues. Scientific realism posits a link between a scientific theory's observational and referential success. This opens the possibility of testing the thesis empirically, by searching for evidence of such a link in the record of theories put forward in the history of science. Many realist philosophers working today propose case study methodology as a way of carrying out such a test. This article argues that a qualitative method such as case study methodology is not adequate for this purpose, for two reasons: to test scientific realism is to pose an effects-of-causes question, and observational and referential success are quantities that theories possess to a greater or lesser degree. The article concludes that an empirical test of scientific realism requires a quantitative method.     

Why philosophy needs a concept of progress

This paper defends the usefulness of the concept of philosophical progress and the common assumption that philosophy and science aim to make the same, or a comparable, kind of progress. It does so by responding to Yafeng Shan's (2022) arguments that the wealth of research on scientific progress is not applicable or useful to philosophy, and that philosophy doesn't need a concept of progress at all. It is ultimately argued that while Shan's arguments are not successful, they reveal the way forward in developing accounts of philosophical progress.     

Stylistic appearances and linguistic diversity

Philosophy is beginning to pay problems of linguistic justice the attention they deserve in today's heavily interconnected and migrant world. Contemporary philosophy itself, however, has a particular problem of linguistic justice that deserves metaphilosophical attention. At least in the philosophical tradition that is mainstream in much of the world today, viz., analytic philosophy, methodological and sociological mechanisms make it the case that the voices of non-(native) Anglophone philosophers are substantially less heard. Among the mechanisms responsible for this situation, argues this paper, is the emphasis given by influential philosophical institutions to linguistic style and appearances as signs of clarity, precision, and rigour in the treatment of philosophical problems. Such an emphasis is not justifiable, in part because it deprives philosophy of a wider variety of perspectives. The paper concludes by presenting and motivating a recent initiative that aims to foster greater linguistic and cultural diversity within the profession.     

Detection of words versus good old counting: A note on Mizrahi and Dickinson, “The analytic-continental divide in philosophical practice”

In a recent Metaphilosophy article, Moti Mizrahi and Michael Dickinson argue against characterizing the divide between analytical and continental philosophy as a divide in the use of arguments. This hypothesis is rejected on the basis of a text-mining approach. The present paper argues that the results they extracted do not answer the questions they set out to answer as well as would have been possible. This is due to Mizrahi and Dickinson's choice to disregard duplicate occurrences of argument word pairs, their main indicator for the occurrence of arguments in articles. This paper reconstructs their method by now also counting duplicates. A small corpus (n = 436) of recent (2015–2021) analytical and continental articles is used to rerun the experiment; the results oppose Mizrahi and Dickinson's and suggest that arguments (as operationalized by Mizrahi and Dickinson) occur more in analytical articles. The paper argues that part of the discrepancy derives from the specific methodological choices they made.     

Avowal under oppression

Leading expressivist proposals characterize the mental state expressed in the making of a normative judgment solely in terms of intrinsic, psychological dispositions. As a result, they fail to capture a subset of the normative judgments that agents can and do make; they miss the way that external factors can influence what the making of a normative judgment looks like. This problem can be seen most plainly in the context of systemic oppression. Intuitively, one can make a normative judgment that conflicts with the oppressive ideas one has previously been conditioned to endorse, but expressivism seems to deny that this is possible. The expressivist's inability to count these avowals made under oppression as genuine normative judgments makes expressivism deficient as a metaethical theory.     

Jung’s Psychoid Monism

Jung’s final psychoid theory of archetypes was an additional attempt to find a solution to the philosophical problem of how to relate mind and matter. In the following essay Jung’s solution is summarized by a set of 17 theses, and Jung’s philosophy will be called psychoid monism. According to psychoid monism, what ultimately and primarily is, is the psycho-physically neutral domain of instinctual experience. The origin of this view can be traced back to Post-Kantian German Idealism (Schopenhauer, Schelling, Hölderlin), and a systematization of the view requires a dialectic approach and, in particular, contradiction-tolerant dialectic logic.