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Psychological research has long focused on assessing the negative and dark triad sides of human nature while the positive aspect has been understudied. The Light Triad Scale presents a measure to assess the positive or light side of people. The aim of this study was to adapt and investigate the psychometric properties of an Arabic version of the Light Triad Scale. A sample of 823 respondents (73.6% females and 26.4% males, mean age = 26.4, SD = 8.2, range = 14–63) participated in this study. They completed the Arabic version of the Light Triad Scale, the Dirty Dozen Scale, and a set of demographic questions. Exploratory factor analysis, concurrent validity, measurement invariance, item response theory, and reliability analysis were used to validate the scale. Exploratory factor analysis and the Minimum Average Partial (MAP) suggested a three-factor model similar to the original study. Concurrent validity, and internal consistency reliability were supported with moderate Pearson and Cronbach's alpha coefficients. The study emphasizes that the Arabic version of the Light Triad Scale is valid and reliable to be used in research and practice. [ABSTRACT FROM AUTHOR]

Ordinary objects are experienced to endure over space and time, to not be collocated with each other, to be composed of proper parts, and to survive the loss of some of their parts. These qualities are on the one hand difficult to reconcile for theorists of perception and on the other hand pose a variety of problems when considered in isolation. Relying on the theoretical framework of predictive processing, this paper argues that we can use the category of a robust predictive process to conceptualize qualities such as persistence and compositionality in a unified manner. Traditional problems concerning the structural properties of ordinary objects, such as the question of when two objects compose, can then be reformulated using this new category. [ABSTRACT FROM AUTHOR]

The research explores the ways of Kantianism reception in Russian symbolism philosophy. The emphasis is made on the philosophical systems of V.S. Solovyov, A. Bely, V.I. Ivanov and P.A. Florensky as the most holistically reflecting the development of epistemological, aesthetic, and general theoretical tendencies of the symbolist school, whose representatives are united by the similarity of critical positions regarding the teachings of I. Kant, which indicates the homogeneity of symbolist philosophy itself in its relation to transcendental idealism. The Kantian influence is analyzed, firstly, through the symbolist philosophy of culture disclosure and the influence of Marburg school neo-Kantianism on it, secondly, by identifying the foundations of the Silver Age mythocentric metaphysics with its unique ethical paradigm, thirdly, through solving the problem of antinomianism in the theory of cult as a space of religious creativity. Evolution peculiarity of Kantian influence on symbolism is explicated from the absolute acceptance of the criticism concepts of pure reason and the ability of judgment to their complete denial and search for the possibility of resolving antinomianism through the specific mission of social aesthetics. It is argued that with Kant's strong influence on the development of symbolist aesthetics, the symbolists themselves are looking for ways to bridge the gap between the world of noumenons and phenomena in it, noting the special role of theurgic creativity and the concept of catholicity consciousness. This makes it possible to understand the philosophy of symbolism as a counterargument system when posing the problem of the noumenal reality incomprehensibility. It is concluded that the symbolist criticism of Kantianism is generally religious and mystical-intuitionistic in general, justifying the possibility of comprehending the noumenal world as a principle of spiritual doing.

The literature has well documented the relationship between Adverse Childhood Experiences, personality traits, and well-being. However, less is known about how Benevolent Childhood Experiences (BCEs) relate to “light” personality traits and Flourishing. The study analyzed the effects of BCEs on Flourishing, considering the mediator role of Light Triad traits (Kantianism, Humanism, and Faith in Humanity). The study used a quantitative methodology with a non-experimental, cross-sectional design; 410 Honduran adults responded to the survey, including questions regarding Light Triad personality traits, Flourishing, and BCEs. On average, respondents reported 7.34 BCEs. The number of reported BCEs did not vary significantly between men and women. However, specific BCEs were categorically associated with subjects’ sex. A higher proportion of men reported having at least one teacher who cared about the respondent, having opportunities to have a good time, and liking/feeling comfortable with oneself. Flourishing was significantly higher for participants who reported the presence of BCEs. The largest effect size was achieved for the difference in Flourishing scores between those who reported liking school as a child and those who disliked it. The number of Benevolent Childhood Experiences had a significant total and direct effect on Flourishing scores. Significant indirect effects were also identified. Faith in Humanity and Humanism, not Kantianism, mediated the relationship between BCEs and Flourishing. BCEs significantly explained all Light Triad traits. In conclusion, BCEs have significant direct and indirect effects on adult Flourishing; Faith in Humanity and Humanism mediate this relationship. [ABSTRACT FROM AUTHOR]

Актуальность проблемы обусловлена значимостью выявления взаимосвязей между интегральными характеристиками личности, которые описывают типичные профили поведения человека. К таким характеристикам относятся Темная (макиавеллизм, нарциссизм, психопатия) и Светлая (вера в человечество, гуманизм, кантианство) триады личности и психологический капитал (самоэффективность, надежда, оптимизм, устойчивость). Цель исследования состояла в выявлении особенностей взаимосвязи между чертами Темной и Светлой триад личности и параметрами психологического капитала. Всего в исследовании приняли участие 103 студента Череповецкого государственного университета в возрасте от 17 до 22 лет (средний возраст – 18,3 года). В качестве конкретных методик выступили: русскоязычная версия опросника Темной триады D. Jones и D. Paulhus, адаптированная М. С. Егоровой, М. А. Ситниковой, О. В. Паршиковой; опросник Светлой триады личности, разработанный S. B. Kaufman, D. B. Yaden, E. Hyde, E. Tsukayama; русскоязычная версия опросника F. Luthans, C. M. Youssef и B. J. Avolio на выявление параметров психологического капитала в адаптации В. Г. Маралова, М. А. Кудака, О. В. Смирновой. В качестве математической обработки использовался линейный коэффициент корреляции Пирсона. В результате было установлено, что с психологическим капиталом и отдельными его параметрами из черт Темной триады положительную связь обнаружил только нарциссизм, который положительно прокоррелировал с самоэффективностью, надеждой, оптимизмом и устойчивостью, а из черт Светлой триады – вера в человечество, которая оказалась связанной с самоэффективностью, оптимизмом и устойчивостью. Кроме того, обнаружена положительная связь гуманизма с оптимизмом. Полученные результаты вносят определенный вклад в понимание проблемы взаимосвязи интегральных характеристик личности друг с другом, могут быть использованы в работе кураторов студенческих групп, а также в деятельности психологических служб вузов.

The entry of modern scientific research of the physical nature into the realm of the atom triggered a shock of an unprecedented magnitude. Besides the hopes and expectations of those researchers oriented towards a scientific theory in accordance with the previous standards of inquiry of the classical physics, the classical concepts were not sufficient anymore in describing the new reality. In the words of the researchers involved in the epochal discovery of the new atom model, as Bohr and Heisenberg, the new discovery points towards the necessity to adapt or to limit the use of older physical concepts. Although they are not sufficient anymore, physical science does not dispose of a new brand vocabulary. The entry of the research deep into the heart of atom brings new philosophical questions, which pertain to objectivity, fixed external reality, and distant observation. The fact that physical scientists merely avoided more complex philosophical investigations into the new scientific context seemed to have worked for the general orientation of the new sub-field towards more practical applications.

The literature has well documented the relationship between Adverse Childhood Experiences, personality traits, and well-being. However, less is known about how Benevolent Childhood Experiences (BCEs) relate to “light” personality traits and Flourishing. The study analyzed the effects of BCEs on Flourishing, considering the mediator role of Light Triad traits (Kantianism, Humanism, and Faith in Humanity). The study used a quantitative methodology with a non-experimental, cross-sectional design; 410 Honduran adults responded to the survey, including questions regarding Light Triad personality traits, Flourishing, and BCEs. On average, respondents reported 7.34 BCEs. The number of reported BCEs did not vary significantly between men and women. However, specific BCEs were categorically associated with subjects’ sex. A higher proportion of men reported having at least one teacher who cared about the respondent, having opportunities to have a good time, and liking/feeling comfortable with oneself. Flourishing was significantly higher for participants who reported the presence of BCEs. The largest effect size was achieved for the difference in Flourishing scores between those who reported liking school as a child and those who disliked it. The number of Benevolent Childhood Experiences had a significant total and direct effect on Flourishing scores. Significant indirect effects were also identified. Faith in Humanity and Humanism, not Kantianism, mediated the relationship between BCEs and Flourishing. BCEs significantly explained all Light Triad traits. In conclusion, BCEs have significant direct and indirect effects on adult Flourishing; Faith in Humanity and Humanism mediate this relationship.

There is, on a given moral view, an agent‐centered restriction against performing acts of a certain type if that view prohibits agents from performing an instance of that act‐type even to prevent two or more others from each performing a morally comparable instance of that act‐type. The fact that commonsense morality includes agent‐centered restrictions is often seen as a decisive objection to act‐consequentialism. Despite this, I'll argue that agent‐centered restrictions are more plausibly accommodated within an act‐consequentialist framework than within the more standard side‐constraint framework. For I'll argue that when we combine agent‐relative act‐consequentialism with a Kantian theory of value, we arrive at a version of consequentialism—namely, Kantsequentialism—that has several advantages over the side‐constraint approach. What's more, I'll show that this version of consequentialism avoids the disadvantages that critics of consequentializing have presumed that such a theory must have. [ABSTRACT FROM AUTHOR]

Kant's legacy in the history of life sciences has notoriously included a critique of the use of soul and 'vital force' (Lebenskraft). In this paper I focus on a less-known side of this legacy, i.e. Kant's late critique of vital materialism and its impact on nineteenth-century German science and philosophy. I show that Kant considered materialism as a kind of metaphysical hypothesis since the 1760s and pointed out that it was empirically impossible to distinguish it from different kinds of hypotheses (such as monadology). I focus on Kant's late essay on Samuel Sömmering (1796), arguing that the critical rejection of materialism and the notion of Lebenskraft belonged to an anti-reductive program for life sciences. I maintain that Kant's views influenced Alexander von Humboldt's turn concerning vitalism in the late 1790s and the anti-metaphysical and physicalist epistemology of Hermann von Helmholtz. I follow this Kantian legacy in the works of Friedrich Lange, Emil du Bois-Reymond and Erich Adickes. Finally, I argue that this tradition provides a vantage point to reconsider contemporary debates over materialism and panpsychism. [ABSTRACT FROM AUTHOR]

In this essay, I argue that it is morally wrong for police to lie to suspects in interrogations and that it should be legally prohibited. I base my argument on broadly Kantian considerations about respect for autonomy: Respect for rational agency forbids lying to suspects and there is no plausible and compelling rationale for allowing police to lie to suspects in typical cases of interrogation. [ABSTRACT FROM AUTHOR]

Friedrich Albert Lange is usually regarded as a representative of physiological neo-Kantianism or as a forerunner of the Marburg school of neo-Kantianism. In this paper I try to reconstruct Lange's theory of values to argue that his philosophy is better framed as an intermediate point in the development of the two-world theory (facts/values) between Hermann Lotze and Southwestern neo-Kantianism. [ABSTRACT FROM AUTHOR]

In this paper, I argue that within Kantianism, widespread indifference of the global rich to the suffering of the global poor should be understood as resulting at least partly from vice. Kant had much more to say about vice than is often recognized, and it forms a crucial part of his moral anthropology. Kantians should thus attend to the ways in which vice functions as a practical obstacle to fulfilling duties of beneficence. In vice-fueled indifference, inclinations associated with self-love and self-conceit work their way into our wills, interfering with our moral commitments by impeding our ability to recognize moral requirements and our motivation to act on them. Vice distorts our reasoning in ways that promote self-deception and rationalization about the extent to which we are fulfilling moral demands. Kantian vice also has social dimensions. I argue that widespread indifference exacerbates our individual vices through social norms and practices that legitimize ignoring the needs of others. I conclude by offering some potential remedies to indifference within the Kantian framework. [ABSTRACT FROM AUTHOR]

Building on her previous work (2004, 2012, 2013), Christine Korsgaard’s recent book Fellow Creatures (2018) has provided the most highly developed Kantian account of duties towards animals. I raise two issues with the results of this account. First, the duties that Korsgaard accounts for are duties “towards” animals in name only. Since Korsgaard does not reject the Kantian conception in which direct duties towards others require mutual moral constraint, what she calls duties “towards” animals are merely Kantian duties regarding animals, verbally repackaged. Hence, Korsgaard’s account is best understood as an expansion (albeit a substantial one) of Kant’s own view of an indirect duty regarding animals. Second, the expansion does not take us quite as far as Korsgaard hopes. She aims for a conception in which our duties towards animals and humans are equally important, but her argument does not support this conclusion. I point out the potential for a more radical revision of Kant’s anthropocentrism that rejects his underlying assumption that duties towards others are based on mutual constraint.

Well-being has always been indispensable for humans and was proved to be more difficult to achieve in times of crisis, hence the need to identify the traits strongly connected to it. The present research examined the relationship between the light triad traits, intrinsic religiosity and well-being during the Covid-19 pandemic in Romania. A cross-sectional survey on 308 participants was conducted online during the third wave in Romania. The results show that both the light triad traits and intrinsic religiosity significantly predict a higher level of psychological well-being and the trait intrinsic religiosity mediates the relation between the light triad traits and well-being. This finding proved the need to enhance one's humanistic traits in order to achieve well-being, even under pandemic circumstances. [ABSTRACT FROM AUTHOR]

The subject of truth in philosophy has the role of generating multi-faceted aspects having logical, epistemological, cultural and cultural-historical relevance. Nicolae Bagdasar (1896–1971), as an epistemologist interested in the delimitation of logical from the psychological aspects, sustained an epistemology centred on logic and truth in a period in which knowledge was emerging as an autonomous concept and as a scientific, objective and formal discipline. In this context, Nicolae Bagdasar considers the truth a problem to be analysed in correlation with reality and inseparable from the latter. The following paper identifies in his work Din problemele culturii europene (Among the problems of European culture) a dual approach, epistemological and cultural. The paper concludes with a comparison of Nicolae Bagdasar’s and Constantin Noica’s views on European culture in order to emphasize a substantial synonymy between the terms Europe” and “culture”.

Copyright of Mediterranean Journal of Sport Science (MJSS) is the property of Mediterranean Journal of Sport Science (MJSS) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents a critical analysis of the influence of I. Kant's ideas on the work of analytical philosophers. It is substantiated the thesis on the independence of Kantian ontology from transcendental epistemology. The article investigated possible areas of integration for various aspects of Kantian ontology and epistemology in the theories of a number of analytical philosophers (P. F. Strawson, W. V. O. Quine), who were directly influenced by I. Kant's ideas. A semantic analysis of the concepts they use does not confirm the hypothesis about the evolutionary influence of Kantian transcendental epistemology on the ontological aspects of the works of analytical philosophers (ontology of language, logical-semantic concepts, notions of proposition and modality, categories of particulars and universals)

It is widely affirmed that human beings have irreplaceable valuable, and that we owe it to them to treat them accordingly. Many theorists have been drawn to Kantianism because they think that it alone can capture this intuition. One aim of this paper is to show that this is a mistake, and that Kantianism cannot provide an independent rational vindication, nor even a fully illuminating articulation, of irreplaceability. A further aim is to outline a broadly Aristotelian view that provides a more fitting theoretical framework for this appealing conception of human value. This critique of Kantianism extends to contemporary theorists with a broadly Kantian orientation, including Christine Korsgaard, Stephen Darwall and John Rawls. The problem with these views, at heart, is that they attempt to ground morality in respect alone. Yet it is love, not respect, that brings irreplaceability into view. The paper closes with a sketch of a virtue-theoretic theory that follows Aquinas in taking love to be a master virtue that refines the other virtues so as to ensure a continuous and practically efficacious sensitivity to the irreplaceable value of fellow human beings.

Objective: The light triad personality results from a positive attitude towards others, which is contrasted with the dark triad personality. This study aimed to analyze the managers' Kantianism, humanity and faith in humanity in the government structures of the country to develop managers who have a human not a tool attitude towards subordinates.Methods: This study is an applied one in terms of purpose and it is a descriptive survey study in terms of data gathering. The population of this study was the staff of one of the governmental agencies of the Ministry of Energy. According to Krejcie Morgan table, the sample size was 256 persons and a random sampling method was used. The data analysis method was structural equations modeling with the least-squares approach using Smart PLS2.6 software.Results: Results of the research hypotheses showed that dimensions of Kantianism and humanity had significant effects on perceived organizational support, but the hypothesis suggesting the significant effect of faith in humanity on perceived organizational support was rejected. The moderating role of leader-member exchange in the relationship between Kantianism and humanity on perceived organizational support was confirmed, but this variable was not a significant moderator in the relationship between faith in humanity and perceived organizational support of employees.Conclusion: The Kantianism personality of the leader and his humanity, considering the quality of the relationship with his followers, causes appreciation and valuable behaviors, including perceived organizational support by followers. But since in the dimension of faith in humanity, the goal and audience are all human beings and not just followers of the leader, the hypothesis relating this variable to perceived organizational support was rejected

The article attempts to define the concept of “post-neo-Kantianism” based on the nature of its relationship to the concept of “neo-Kantianism”. Concerning this matter, the author poses the following tasks: to characterize the phenomenon of neo-Kantianism, to point out the problems of its definition, to identify the relevance of the term “post-neo-Kantianism” and its relation to the philosophy of I. Kant in particular. The author emphasizes the need to introduce this term in the classification of philosophy of the XX century with the appropriateness of building the model of “Kantianism - Neo-Kantianism - Neo-Neo-Kantianism - Post-Neo-Kantianism”, where each new stage is determined by the nature of the reflection of thinkers of a certain period over the fundamental philosophical problems articulated in Kant's “Critics”. Among the post-Neo-Kantians, A. Noras names thinkers traditionally considered to be german phenomenologists, such as E. Husserl and M. Heidegger: it is from the philosophical concept of Husserl that one can speak of the emergence of post-Neo-Kantianism, and the semantically correct interpretation of Heidegger, according to author, is most clearly understood in the framework of Baden Neo-Kantianism. Investigating the phenomenon of post-Neo-Kantianism, the need is established for answering a question regarding the preceding Neo-Kantian tradition, within which there is still a number of contradictions unresolved in the history of philosophy regarding the classification of Neo-Kantian schools and the distinction between the two periods of Neo-Kantianism: early (classical) and late (“correct”). Neo-Kantianism shows the relevance of Kantian philosophy, highlighting the ongoing debate about understanding the Kantian “Critique of Pure Reason”. Post-Neo-Kantianism plays an important role in terms of the perspectives of modern Kant studies, which include Gottfried Martin, Manfred Brelage, or Hans-Michael Baumgartner.

The article deals with the interpretation of Kant’s theory of knowledge by Matteo Liberatore, a major representative of Neo-Scholastics in the middle of the 19th century, in his treatise Della conoscenza intellettuale (1858). It is shown that his study of to Kant was conditioned by a number of tasks that were solved by Neo-Scholastics, i. e. (1) apologetic: overcoming Kant’s criticism of theological argumentation; (2) critical: refuting the concurrent doctrines like Ontologism, Hermesianism, etc.; (3) conceptual: actualising scholastic philosophy in the context of the issues of Modern Time. A range of responses given by Liberatore’s predecessors (G. Sanseverino, J. Balmes, J. Kleutgen) could not adequately present and eff ectively substantiate the Thomist theory of knowledge. Liberatore solved that problem on the basis of a consistent reconstruction of Aquinas’ epistemology as part of the questions posed by the theories of knowledge in Modern Time. Taking into account the break in continuity between scholasticism and Modern European philosophy (for which Descartes is responsible), Liberatore notes that the subject content of both types of concepts is the same, although the method of determining the sources of knowledge diff ers. In particular, Liberatore denies the need to assume the original givenness of a certain content (innate ideas) or forms of constituting objects (a priori forms) that mediate the relationship of subject and the objective world. On the contrary, Liberatore assumes only the actual capacity of knowledge as a substantial quality of the rational soul, but it is devoid of content independent of the known reality (tabula rasa); it is formed due to a cognitive mechanism of abstractions and mediations (which Liberatore, like Aquinas and other scholastics, describes as intellectus agens et patiens), driven by aff ections on the part of objects. According to Liberatore, it is a mistake to give this mechanism its own place and a special non-objective content that becomes the focus of knowledge and obscures reality. However, this criticism of Kantianism did not mean that certain aspects of this theory could not be integrated as counter-arguments into Neo-Scholastic epistemology. Liberatore laid the ground for further research and interpretation of Kant’s philosophy by Catholic intellectuals.

Many people believe that animals possess moral status, but human beings possess higher moral status than animals. To try to identify a theoretical basis for this view, Robert Nozick proposed Utilitarianism for Animals, Kantianism for People. The present manuscript evaluates Nozick's proposal by identifying the tradeoffs in welfare that it permits in medical research with animals and assessing whether those tradeoffs are indeed permissible. This analysis suggests that at least some deontological side constraints apply to the treatment of sentient animals, hence, Utilitarianism for Animals, Kantianism for People is mistaken. Because Nozick's proposal represents a prominent attempt to provide a theoretical basis for the common belief that human beings possess higher moral status than animals, this conclusion is noteworthy in its own right. Moreover, by granting equal moral weight to the interests of animals, but reserving deontological side constraints for human beings, Utilitarianism for Animals, Kantianism for People offers one of the more plausible bases for the claim that there are degrees of moral status among those who matter morally. The manuscript thus ends by considering the implications of the present analysis for the possibility that moral status comes in degrees. [ABSTRACT FROM AUTHOR]

This article argues that in Beyond Good and Evil (BGE) Nietzsche defends "will to power" as a transcendentally ideal condition of objectivity, in the sense in which Kant considers, say, space, time, or the concepts of substance and causation to be such conditions. The article shows how Nietzsche's engagement with the transcendental idealist arguments of his Kantian contemporaries leads him to reject naturalism and to adopt a peculiarly transcendental kind of skepticism, which rejects as unjustified the conditions that would make objectivity possible. The article then turns to the argument for "will to power" in BGE 36, showing that it is best read as defending a transcendentally ideal condition of objectivity, and thus as responding to transcendental skepticism. The article concludes by elaborating on this understanding of "will to power," particularly in relation to the sense of causality that Nietzsche invokes and in comparison with Kant's own transcendental claims. [ABSTRACT FROM AUTHOR]

Ben Bryan argues that the strongest challenge to natural rights theory is to explain how it overcomes the Problem of Authority. Given that our natural rights are multiply realisable by a range of equally reasonable social conventions, how or why ought one particular realisation have authority? I argue that Thomistic and Kantian solutions to this problem do not count as solutions from natural rights theory, and therefore offer my own solution. When theories of natural rights describe the rights we have in terms that refer not only to moralised act-types, but rather, tell us which non-moralised act-types ought to be moralised in the relevant way, they avoid the Problem of Authority altogether. Such theories of natural rights are singularly realisable at the level of regulative conventional rules, and only multiply realisable at the level of constitutive conventional rules. The latter form of multiple realisability does not raise the Problem of Authority. [ABSTRACT FROM AUTHOR]

This paper is devoted to the study of main ideas of philosophy of religion of W. M. L. de Wette (1780–1849), the German and Swiss Protestant theologian and biblical scholar. Two elements of de Wette’s work had a prolonged infl uence on the development of theology and religious studies, i.e. the original and fairly elaborate doctrine of the religious feeling and drafts of topics and methods of the planned scientifi c study of religion in the framework of theological knowledge. The article shows which place de Wette’s constructions occupy in the development of the German-language philosophy of religion of the 19th century. They are close to Fries’s ideas, though they do not go back to them in terms of their origin. De Wette states that the essence and source of religion are the unconveyable, the initially non-conscious feeling that emerges separately in each individual and has its foundation in the perception of the unity and the need for separate objects and phenomena. The natural and at the same time supernatural ability to feel the divine is also termed by de Wette the inner revelation. This complex feeling is comprised by several elements, i.e. the anticipation of the presence and activity in the fi nite world of the eternal, non-conditional, omnipotent Will; the anticipation of God’s kingdom on earth; full trust and self-off ering to God; awe in front of the beautiful and elevated in nature and culture. The feeling is initially image-related, then it is conceptualised by the power of reason on the collective level of community; its symbolisation generates religious institutions. De Wette’s contribution to the development of knowledge of religion is made up of his focus on making clear what religion is, his desire to reconstruct the initially non-conscious religious feeling by means of extremely strict introspection and refl ection; the claim that in order to study religion, one should master the language of its texts; the claim that it is necessary to study history of religion. The article shows that in its conception and methodology, de Wette’s doctrine foreshadows both the later-to-come liberal theology and the early projects in religious studies.

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This article introduces readers to the special issue on Selected Issues in the Ethics of Artificial Intelligence. In this paper, I make a case for a wider outlook on the ethics of AI. So far, much of the engagements with the subject have come from Euro-American scholars with obvious influences from Western epistemic traditions. I demonstrate that socio-cultural features influence our conceptions of ethics and in this case the ethics of AI. The goal of this special issue is to entertain more diverse views, particularly those from Africa; it brings together six articles addressing pertinent issues in the ethics of AI. These articles address topics around artificial moral agency, patiency, personhood, social robotics, and the principle of explicability. These works offer unique contributions for and from an African perspective. I contend that a wider engagement with the ethics of AI is worthwhile as we anticipate a global deployment of artificial intelligence systems. [ABSTRACT FROM AUTHOR]

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In this article we critically evaluate an argument against state‐sanctioned euthanasia made by David Velleman in his 1992 paper 'Against the right to die'. In that article, Velleman argues that legalizing euthanasia is morally problematic as it will deprive eligible patients of the opportunity of staying 'alive by default'. That is to say, those patients who are rendered eligible for euthanasia as a result of legislative reform will face the burden of having to justify their continued existence to their epistemic peers if they are to be perceived as 'reasonable'. We discuss potential criticisms that could be made of the argument, and consider how a defender of the view might respond. Velleman's argument is particularly interesting as it is a consequentialist argument against state‐sanctioned euthanasia, challenging the many consequentialist arguments that have been made in favour of legalizing the procedure. We conclude by suggesting that further research on the question of unfair burdens is important to adequately evaluating the potential harms of legalizing euthanasia for patients at the end of life. [ABSTRACT FROM AUTHOR]

BACKGROUND The aim of the study was to examine the development and structural validation of the Polish version of the Light Triad Scale, which measures three factors: Faith in Humanity, Humanism, and Kantianism. This tool reflects caring and beneficent orientation toward other people, which is demonstrated in everyday behaviour. PARTICIPANTS AND PROCEDURE The participants included 400 people aged between 18 and 80 (M = 29.17, SD = 10.60). To measure psychometric properties and for validation of the scale, we used the Polish Dirty Dozen scale and International Personality Item Pool-Big Five Aspect Scales. RESULTS Confirmatory factor analysis, reliability analysis using α and ω coefficients, and two measures of validity (content and criterion validity) were applied. The statistical analyses confirmed an acceptable fit of the three-factor model. The α and ω reliability coefficients were satisfactory, with the highest value for Faith in Humanity, and the lowest one for Kantianism. The validity indices of CVR and CVI indicated that the Polish scale items fit well into the concept of the Light Triad. CONCLUSIONS Overall, the Polish version of the Light Triad Scale proved to be a valuable and reliable tool which presents an innovative approach to measuring positive features of personality and behaviour. Our results demonstrated that the scale as a whole has good psychometric properties that allow its use in further research. [ABSTRACT FROM AUTHOR]

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This paper critiques many of the leading popular and philosophical arguments purporting to show employers have a duty to pay a living wage. Some of these arguments fail on their own terms. Some are not really about a living wage. The best of them fail to show employers per se owe a living wage; at best, they should that governments should supplement market incomes though a negative income tax or some other redistributive device. [ABSTRACT FROM AUTHOR]

John Roemer has argued in favour of rehabilitating Kanitanism as an antidote to the kind of utilitarian incentivisation theories associated with neoliberal economics. This article asks whether the ethical thought of Kant is in fact fit for purpose. Placing Kant in dialogue with other contemporary enlightenment thinkers, it also questions whether 'solidarist' social theories solve the problems Roemer associates with their 'selfish' competitors, and indeed whether the two approaches can be so neatly distinguished. [ABSTRACT FROM AUTHOR]

The article presents the principles on which the ethics of Kant and Scheler are built. Kant formulates declarative ethics, which is based on the ontology of reason. This level is unattainable formal and is the unattainable standard of our actions. On the other hand, Scheler formulates an ethics of values which can be realized by each of us. The paper examines two different ethical standpoints that can never be brought to each other.