Kristen Zbikowski - Academia.edu (original) (raw)
Papers by Kristen Zbikowski
This third paper locates the synthetic neurorobotics research reviewed in the second paper in ter... more This third paper locates the synthetic neurorobotics research reviewed in the second paper in terms of themes introduced in the first paper. It begins with biological nonreductionism as understood by Searle. It emphasizes the role of synthetic neurorobotics studies in accessing the dynamic structure essential to consciousness with a focus on system criticality and self. It develops a distinction between simulated and formal consciousness based on this emphasis, reviews Tani’s and colleagues’ work in light of this distinction, and ends by forecasting the increasing importance of synthetic neurorobotics studies for cognitive science and philosophy of mind going forward, finally in regards to mostand myth-consciousness. 1. KNOCKING ON THE DOOR OF THE CHINESE
Forum on Public Policy a Journal of the Oxford Round Table, Jun 22, 2007
Introduction To begin this essay, I will present a working definition of both contracts and coven... more Introduction To begin this essay, I will present a working definition of both contracts and covenants as they are used to regulate human interaction between two parties. Covenants, I will assert, are special, more meaningful, relationships that hold great potential to impact the bound parties for better or worse. I will argue that citizen/ state relationships, just as some student/teacher relationships, are covenantal in nature and, as such, entail an increased moral burden on the part of the more powerful party. By directing attention to different types of moral wrong, simple and compound wrongdoing, I will show that the actions of the government in recent years have been changing and eroding the covenant between the citizens and the state. The result of this erosion is an increasing alienation of the citizens toward the state. My concluding remarks focus upon three approaches the government and citizens could utilize to attempt to reaffirm this important covenantal relationship. Contracts and Covenants The philosopher Thomas Hobbes defined a contractual agreement as taking place whenever an individual transfers or renounces a right, either in exchange for a reciprocally transferred right, or for some other benefit he or she hopes to gain. Agreeing to a contract, Hobbes stressed, is a voluntary action, taken solely for the gain of some personal good (Hobbes, 1992. p. 625). Most legal agreements are contractual in nature. When one borrows or loans large sums of money, buys or sells land, business, substantial property or rights, marries, adopts, or has a medical procedure done, one most likely will have to read and sign papers that spell out specifically the rights and responsibilities of each involved party. Both parties have a certain amount of power and control within the bounds of the contract. The individual has avenues of recourse if the other party does not live up to his or her obligations. A covenantal relationship, while also formed around an agreement, has a completely different sense to it. Hobbes defined a covenant as a contract which extends on into the future, in which the parties involved must trust each other to perform (and continue performing) the agreed upon actions. He further states that acting in accordance with the covenant is called "keeping of the promise or faith" and voluntarily failing in performance of agreed on tasks is called "violation of faith" (Hobbes, 1992, p.625). The technical aspect of the covenant is captured by this definition, but the emotional aspect (unsurprisingly for Hobbes) is left unaddressed. Covenants are often invested with great emotional significance. Covenants are agreements that bind two parties, by trust, to life changing behaviors (Marquis, p.234, 2005). They are often understood to be "final agreements" that are unconditionally binding and not subject to renegotiation. Covenants, by their very nature, require the parties bound by them to take a "leap of faith." To draw the contrast between contracts and covenant more distinctly, it is helpful to realize that the type of agreement struck between individuals is often dependent on the degree of trust that they are willing to extend to each other. For example, if one were making a deal with the Devil, one would want to have a carefully spelled-out contract, in which all details are agreed upon and written down. This is because contracts give the bound parties specific legal rights if either party attempts to default on the agreement or change it peremptorily. Contracts are helpful when one does not entirely trust the other party to live up to his or her word and to act benevolently toward one. On the other hand, individuals historically enter into covenants with their God. People entering into covenants do so with a much greater sense of trust toward their partner. The details and contingencies do not need to be so "hammered out" because there is a pervading assumption of the goodness of the other party. …
This third paper locates the synthetic neurorobotics research reviewed in the second paper in ter... more This third paper locates the synthetic neurorobotics research reviewed in the second paper in terms of themes introduced in the first paper. It begins with biological nonreductionism as understood by Searle. It emphasizes the role of synthetic neurorobotics studies in accessing the dynamic structure essential to consciousness with a focus on system criticality and self. It develops a distinction between simulated and formal consciousness based on this emphasis, reviews Tani’s and colleagues’ work in light of this distinction, and ends by forecasting the increasing importance of synthetic neurorobotics studies for cognitive science and philosophy of mind going forward, finally in regards to mostand myth-consciousness. 1. KNOCKING ON THE DOOR OF THE CHINESE
Forum on Public Policy a Journal of the Oxford Round Table, Jun 22, 2007
Introduction To begin this essay, I will present a working definition of both contracts and coven... more Introduction To begin this essay, I will present a working definition of both contracts and covenants as they are used to regulate human interaction between two parties. Covenants, I will assert, are special, more meaningful, relationships that hold great potential to impact the bound parties for better or worse. I will argue that citizen/ state relationships, just as some student/teacher relationships, are covenantal in nature and, as such, entail an increased moral burden on the part of the more powerful party. By directing attention to different types of moral wrong, simple and compound wrongdoing, I will show that the actions of the government in recent years have been changing and eroding the covenant between the citizens and the state. The result of this erosion is an increasing alienation of the citizens toward the state. My concluding remarks focus upon three approaches the government and citizens could utilize to attempt to reaffirm this important covenantal relationship. Contracts and Covenants The philosopher Thomas Hobbes defined a contractual agreement as taking place whenever an individual transfers or renounces a right, either in exchange for a reciprocally transferred right, or for some other benefit he or she hopes to gain. Agreeing to a contract, Hobbes stressed, is a voluntary action, taken solely for the gain of some personal good (Hobbes, 1992. p. 625). Most legal agreements are contractual in nature. When one borrows or loans large sums of money, buys or sells land, business, substantial property or rights, marries, adopts, or has a medical procedure done, one most likely will have to read and sign papers that spell out specifically the rights and responsibilities of each involved party. Both parties have a certain amount of power and control within the bounds of the contract. The individual has avenues of recourse if the other party does not live up to his or her obligations. A covenantal relationship, while also formed around an agreement, has a completely different sense to it. Hobbes defined a covenant as a contract which extends on into the future, in which the parties involved must trust each other to perform (and continue performing) the agreed upon actions. He further states that acting in accordance with the covenant is called "keeping of the promise or faith" and voluntarily failing in performance of agreed on tasks is called "violation of faith" (Hobbes, 1992, p.625). The technical aspect of the covenant is captured by this definition, but the emotional aspect (unsurprisingly for Hobbes) is left unaddressed. Covenants are often invested with great emotional significance. Covenants are agreements that bind two parties, by trust, to life changing behaviors (Marquis, p.234, 2005). They are often understood to be "final agreements" that are unconditionally binding and not subject to renegotiation. Covenants, by their very nature, require the parties bound by them to take a "leap of faith." To draw the contrast between contracts and covenant more distinctly, it is helpful to realize that the type of agreement struck between individuals is often dependent on the degree of trust that they are willing to extend to each other. For example, if one were making a deal with the Devil, one would want to have a carefully spelled-out contract, in which all details are agreed upon and written down. This is because contracts give the bound parties specific legal rights if either party attempts to default on the agreement or change it peremptorily. Contracts are helpful when one does not entirely trust the other party to live up to his or her word and to act benevolently toward one. On the other hand, individuals historically enter into covenants with their God. People entering into covenants do so with a much greater sense of trust toward their partner. The details and contingencies do not need to be so "hammered out" because there is a pervading assumption of the goodness of the other party. …