JS
J.E. Sta. Maria
info
Please Note
<p>This page displays the records of the person named above and is not linked to a unique person identifier. This record may need to be merged to a profile.</p>
3 records found
1
Much of the existing literature on conceptual engineering in the philosophy of technology has concentrated on identifying when and how concepts are disrupted under pressure, and how such disruptions can be addressed through conceptual engineering interventions. By and large, this literature has predominantly resorted to conceptual engineering as an approach to diagnose and remedy disruption. Recent work by Lundgren (2024) suggests that a shift from restorative to preventative conceptual engineering is warranted: rather than analysing disruptions post hoc, concepts can be deliberately designed to resist disruption from the outset. This paper introduces and develops the notion of conceptual resilience as the capacity of concepts to maintain continuous functional adequacy despite tensions, pressures, or other disturbances. Unlike Lundgren’s (2024) account, which frames this phenomenon in terms of conceptual stability, we argue that resilience better accommodates a broader range of modes of resistance to disruption, including those that involve adaptive transformation rather than static continuity. We further argue that conceptual resilience is not a binary property, but a capacity exhibited in degrees. Drawing from interdisciplinary literatures, we introduce two heuristic framings—Conceptual Resilience as Immutability (CRI) and Conceptual Resilience as Adaptability (CRA)—which capture contrasting yet complementary ways in which concepts preserve their functional adequacy under pressure.
...
Much of the existing literature on conceptual engineering in the philosophy of technology has concentrated on identifying when and how concepts are disrupted under pressure, and how such disruptions can be addressed through conceptual engineering interventions. By and large, this literature has predominantly resorted to conceptual engineering as an approach to diagnose and remedy disruption. Recent work by Lundgren (2024) suggests that a shift from restorative to preventative conceptual engineering is warranted: rather than analysing disruptions post hoc, concepts can be deliberately designed to resist disruption from the outset. This paper introduces and develops the notion of conceptual resilience as the capacity of concepts to maintain continuous functional adequacy despite tensions, pressures, or other disturbances. Unlike Lundgren’s (2024) account, which frames this phenomenon in terms of conceptual stability, we argue that resilience better accommodates a broader range of modes of resistance to disruption, including those that involve adaptive transformation rather than static continuity. We further argue that conceptual resilience is not a binary property, but a capacity exhibited in degrees. Drawing from interdisciplinary literatures, we introduce two heuristic framings—Conceptual Resilience as Immutability (CRI) and Conceptual Resilience as Adaptability (CRA)—which capture contrasting yet complementary ways in which concepts preserve their functional adequacy under pressure.
This dissertation explores how drawing inspiration from Confucian philosophy can inform the pursuit of the “digital good life” or living well in relation to digital technologies. It addresses the challenges posed by technologies like personal apps, online gaming, and social media, which disrupt traditional social practices. While many Western well-being theories focus on individual flourishing, they often overlook the relational aspects of human life, especially in a digitally interconnected world. Confucian philosophy emphasizes the relational nature of the good life, inspiring a framework that considers the digital good life across four spheres: the self, interpersonal relationships, politics, and the world. The study examines four case studies: McMindfulness in mindfulness apps (self), toxic behavior in online multiplayer games (interpersonal), political polarization on social media (political), and AI-related conceptual disruption (world). By applying Confucian insights, the research provides specific recommendations for promoting relational harmony and broader lessons on reflection, emotional and cognitive development, and shared responsibility. Ultimately, it demonstrates that digital technologies can facilitate moral self-cultivation and contribute to the good life in a connected world while enriching philosophical discourse with underrepresented non-Western perspectives.
...
This dissertation explores how drawing inspiration from Confucian philosophy can inform the pursuit of the “digital good life” or living well in relation to digital technologies. It addresses the challenges posed by technologies like personal apps, online gaming, and social media, which disrupt traditional social practices. While many Western well-being theories focus on individual flourishing, they often overlook the relational aspects of human life, especially in a digitally interconnected world. Confucian philosophy emphasizes the relational nature of the good life, inspiring a framework that considers the digital good life across four spheres: the self, interpersonal relationships, politics, and the world. The study examines four case studies: McMindfulness in mindfulness apps (self), toxic behavior in online multiplayer games (interpersonal), political polarization on social media (political), and AI-related conceptual disruption (world). By applying Confucian insights, the research provides specific recommendations for promoting relational harmony and broader lessons on reflection, emotional and cognitive development, and shared responsibility. Ultimately, it demonstrates that digital technologies can facilitate moral self-cultivation and contribute to the good life in a connected world while enriching philosophical discourse with underrepresented non-Western perspectives.
Can Confucian ethics contribute to diagnosing the root causes of video games' toxicity and formulating design requirements for redressing it? Contemporary Confucian studies on technology have not addressed these questions, although video games have become an important part of contemporary human life. This paper advances Confucian-inspired ethical studies on technologies by bringing attention to the moral dimension of this underexamined aspect of contemporary life. By focusing on League of Legends (one of the most popular toxic online multiplayer games), we argue that League's toxic environment hinders the cultivation of ren, shu, and he, but Confucian conceptual resources can inspire the formulation of at least three design recommendations against League's toxicity. The first is to eliminate killing in the game by banking on players' desire to express their skillfulness. The second is to include a rewatching feature to sanction toxic players with the aim of inculcating sympathy in them. The last is to add a procedure before and after each match, where players can cordially interact with each other and develop mutual respect.
...
Can Confucian ethics contribute to diagnosing the root causes of video games' toxicity and formulating design requirements for redressing it? Contemporary Confucian studies on technology have not addressed these questions, although video games have become an important part of contemporary human life. This paper advances Confucian-inspired ethical studies on technologies by bringing attention to the moral dimension of this underexamined aspect of contemporary life. By focusing on League of Legends (one of the most popular toxic online multiplayer games), we argue that League's toxic environment hinders the cultivation of ren, shu, and he, but Confucian conceptual resources can inspire the formulation of at least three design recommendations against League's toxicity. The first is to eliminate killing in the game by banking on players' desire to express their skillfulness. The second is to include a rewatching feature to sanction toxic players with the aim of inculcating sympathy in them. The last is to add a procedure before and after each match, where players can cordially interact with each other and develop mutual respect.