Soraj Hongladarom – författare

Artificial intelligence is the most discussed and arguably the most powerful technology in the world today. The very rapid development of the technology, and its power to change the world, and perhaps even ourselves, calls for a serious and systematic thinking about its ethical and social implications, as well as how its development should be directed. The present book offers a new perspective on how such a direction should take place, based on insights obtained from the age-old tradition of Buddhist teaching. The book argues that any kind of ethical guidelines for AI and robotics must combine two kinds of excellence together, namely the technical and the ethical. The machine needs to aspire toward the status of ethical perfection, whose idea was laid out in detail by the Buddha more than two millennia ago. It is this standard of ethical perfection, called “machine enlightenment,” that gives us a view toward how an effective ethical guideline should be made. This ideal is characterized by the realization that all things are interdependent, and by the commitment to alleviate all beings from suffering, in other words by two of the quintessential Buddhist values. The book thus contributes to a concern for a norm for ethical guidelines for AI that is both practical and cross-cultural.

Artificial intelligence is the most discussed and arguably the most powerful technology in the world today. The very rapid development of the technology, and its power to change the world, and perhaps even ourselves, calls for a serious and systematic thinking about its ethical and social implications, as well as how its development should be directed. The present book offers a new perspective on how such a direction should take place, based on insights obtained from the age-old tradition of Buddhist teaching. The book argues that any kind of ethical guidelines for AI and robotics must combine two kinds of excellence together, namely the technical and the ethical. The machine needs to aspire toward the status of ethical perfection, whose idea was laid out in detail by the Buddha more than two millennia ago. It is this standard of ethical perfection, called “machine enlightenment,” that gives us a view toward how an effective ethical guideline should be made. This ideal is characterized by the realization that all things are interdependent, and by the commitment to alleviate all beings from suffering, in other words by two of the quintessential Buddhist values. The book thus contributes to a concern for a norm for ethical guidelines for AI that is both practical and cross-cultural.

This book investigates the emerging phenomenon of the self as it exists in the online world. It argues for an externalist conception of self and identity, one that does not depend on the continuity of consciousness of the subject. It also offers an analysis of related phenomenon such as online friendship and games based on this analysis. An outstanding feature of social networking sites such as Facebook and MySpace is that it allows for the user to put forward their “selves” or their identity onto the Internet and use the online self as an anchor to connect with any number of “friends” each of whom also has their own online selves. A number of questions then arise which are deeply conceptual and philosophical in nature: What is the metaphysical nature of this emerging online self? Is it the same or fundamentally different from the “offline” self with which we are already familiar? Since increasing numbers of  people are connected to the online world, this world itself seems to be taking on a reality of its own. This much has been appreciated by a number of scholars in the field. However, there seems to be lacking a systematic study of the philosophical and metaphysical nature of the self that has become a key element in cyberspace, a key topic which this volume addresses. Apart from the problem of constitution of the online self, this volume addresses related questions concerning personal identity in the online world and scrutinizes computer games and the characteristics that they share with social networking sites. Unlike the majority of the existing literature, which discusses the topic from a more social scientific perspective, this volume fills the lacuna of a philosophical and theoretical study of the online world.​

This book investigates the emerging phenomenon of the self as it exists in the online world. It argues for an externalist conception of self and identity, one that does not depend on the continuity of consciousness of the subject. It also offers an analysis of related phenomenon such as online friendship and games based on this analysis. An outstanding feature of social networking sites such as Facebook and MySpace is that it allows for the user to put forward their “selves” or their identity onto the Internet and use the online self as an anchor to connect with any number of “friends” each of whom also has their own online selves. A number of questions then arise which are deeply conceptual and philosophical in nature: What is the metaphysical nature of this emerging online self? Is it the same or fundamentally different from the “offline” self with which we are already familiar? Since increasing numbers of  people are connected to the online world, this world itself seems to be taking on a reality of its own. This much has been appreciated by a number of scholars in the field. However, there seems to be lacking a systematic study of the philosophical and metaphysical nature of the self that has become a key element in cyberspace, a key topic which this volume addresses. Apart from the problem of constitution of the online self, this volume addresses related questions concerning personal identity in the online world and scrutinizes computer games and the characteristics that they share with social networking sites. Unlike the majority of the existing literature, which discusses the topic from a more social scientific perspective, this volume fills the lacuna of a philosophical and theoretical study of the online world.​  

This book investigates the emerging phenomenon of the self as it exists in the online world. It argues for an externalist conception of self and identity, one that does not depend on the continuity of consciousness of the subject. It also offers an analysis of related phenomenon such as online friendship and games based on this analysis. An outstanding feature of social networking sites such as Facebook and MySpace is that it allows for the user to put forward their “selves” or their identity onto the Internet and use the online self as an anchor to connect with any number of “friends” each of whom also has their own online selves. A number of questions then arise which are deeply conceptual and philosophical in nature: What is the metaphysical nature of this emerging online self? Is it the same or fundamentally different from the “offline” self with which we are already familiar? Since increasing numbers of  people are connected to the online world, this world itself seems to be taking on a reality of its own. This much has been appreciated by a number of scholars in the field. However, there seems to be lacking a systematic study of the philosophical and metaphysical nature of the self that has become a key element in cyberspace, a key topic which this volume addresses. Apart from the problem of constitution of the online self, this volume addresses related questions concerning personal identity in the online world and scrutinizes computer games and the characteristics that they share with social networking sites. Unlike the majority of the existing literature, which discusses the topic from a more social scientific perspective, this volume fills the lacuna of a philosophical and theoretical study of the online world.​

This book offers a new way to justify privacy based on a theory derived from Buddhist insights. It uses insights obtained from the Buddhist teachings on Non-Self to create an alternative theory of privacy. In doing so, the author first spells out the inherent differences between the Buddhist insights and the beliefs underlying conventional theories of privacy. While Buddhism views the self as existing conventionally through interactions with others, as well as through interrelations with other basic components, non-Buddhist ideas of self are understood as being grounded upon autonomous subjects, commonly understood to be entitled to rights and dignity. In light of this, the book offers ways in which these seemingly disparate concepts can be reconciled, while keeping in mind the need for protecting citizens’ privacy in a modern information society. It also argues that the new way of conceptualizing privacy, as presented in this book, would go a long way in helping unravel the difficult concept of group privacy.

This book offers a new way to justify privacy based on a theory derived from Buddhist insights. It uses insights obtained from the Buddhist teachings on Non-Self to create an alternative theory of privacy. In doing so, the author first spells out the inherent differences between the Buddhist insights and the beliefs underlying conventional theories of privacy. While Buddhism views the self as existing conventionally through interactions with others, as well as through interrelations with other basic components, non-Buddhist ideas of self are understood as being grounded upon autonomous subjects, commonly understood to be entitled to rights and dignity. In light of this, the book offers ways in which these seemingly disparate concepts can be reconciled, while keeping in mind the need for protecting citizens’ privacy in a modern information society. It also argues that the new way of conceptualizing privacy, as presented in this book, would go a long way in helping unravel the difficult concept of group privacy.

This book is a collection of selected papers that were presented at the First International Conference of the Asia-Pacific Society for Agricultural and Food Ethics (APSAFE 2013), which was held at Chulalongkorn University from November 28 – 30, 2013. The papers are interdisciplinary, containing insights into food security and food ethics from a variety of perspectives, including, but not limited to, philosophy, sociology, law, sociology, economics, as well as the natural sciences. The theme of the conference was to consider the interplay and balance between food security and food ethics as the world approaches the middle part of the twenty-first century.

This book is a collection of selected papers that were presented at the First International Conference of the Asia-Pacific Society for Agricultural and Food Ethics (APSAFE 2013), which was held at Chulalongkorn University from November 28 – 30, 2013. The papers are interdisciplinary, containing insights into food security and food ethics from a variety of perspectives, including, but not limited to, philosophy, sociology, law, sociology, economics, as well as the natural sciences. The theme of the conference was to consider the interplay and balance between food security and food ethics as the world approaches the middle part of the twenty-first century.

This book is a collection of selected papers that were presented at the First International Conference of the Asia-Pacific Society for Agricultural and Food Ethics (APSAFE 2013), which was held at Chulalongkorn University from November 28 – 30, 2013. The papers are interdisciplinary, containing insights into food security and food ethics from a variety of perspectives, including, but not limited to, philosophy, sociology, law, sociology, economics, as well as the natural sciences. The theme of the conference was to consider the interplay and balance between food security and food ethics as the world approaches the middle part of the twenty-first century.

This collection brings together different philosophical points of view discussing two important aspects of human life, namely love and friendship, within the broad context of comparative philosophy. These points of view differ in terms of their cultural orientations - East or West, ancient or modern; philosophical methodologies - analytical, historical, experimental, or phenomenological, broadly construed; and motivation - explanatory, revisionary, or argumentative. The volume is a comparative treatment of how diverse philosophical cultures view love and friendship, such as how Aristotle and Confucius’ views on friendship are similar and different, how the ancient Greeks and the Buddhists view friendship and happiness, and how posthumous love is possible. With contributions from a diverse set of scholars, this book presents the emerging views of Southeast Asian philosophers compared with those of philosophers from other regions, including Europe and North America. The volume thus provides a multi-faceted way of understanding love and friendship across cultures, and will be relevant to scholars interested in philosophy, the history of ideas, Asian Studies, and religious studies.

This collection brings together different philosophical points of view discussing two important aspects of human life, namely love and friendship, within the broad context of comparative philosophy. These points of view differ in terms of their cultural orientations - East or West, ancient or modern; philosophical methodologies - analytical, historical, experimental, or phenomenological, broadly construed; and motivation - explanatory, revisionary, or argumentative. The volume is a comparative treatment of how diverse philosophical cultures view love and friendship, such as how Aristotle and Confucius’ views on friendship are similar and different, how the ancient Greeks and the Buddhists view friendship and happiness, and how posthumous love is possible. With contributions from a diverse set of scholars, this book presents the emerging views of Southeast Asian philosophers compared with those of philosophers from other regions, including Europe and North America. The volume thus provides a multi-faceted way of understanding love and friendship across cultures, and will be relevant to scholars interested in philosophy, the history of ideas, Asian Studies, and religious studies.

This book brings together different intercultural philosophical points of view discussing the philosophical impact of what we call the ‘appropriated’ religions of Southeast Asia. Southeast Asia is home to most of the world religions. Buddhism is predominantly practiced in Thailand, Vietnam, Myanmar, Singapore, Laos, and Cambodia; Islam in Malaysia, Indonesia, and Brunei; and Christianity in the Philippines and Timor-Leste. Historical data show, however, that these world religions are imported cultural products, and have been reimagined, assimilated, and appropriated by the culture that embraced them. In this collection, we see that these ‘appropriated’ religions imply a culturally nuanced worldview, which, in turn, impacts how the traditional problems in the philosophy of religion are framed and answered—in particular, questions about the existence and nature of the divine, the problem of evil, and the nature of life after death. Themes explored include: religious belief and digital transition, Theravāda Buddhist philosophy, religious diversity, Buddhism and omniscience, indigenous belief systems, divine apology and unmerited human suffering, dialetheism and the problem of evil, Buddhist philosophy and Spinoza’s views on death and immortality, belief and everyday realities in the Philippines, comparative religious philosophy, gendering the Hindu concept of dharma, Christian devotion and salvation during the Spanish colonial period in the Philippines through the writings of Jose Rizal, indigenous Islamic practices in the Philippines, practiced traditions in contemporary Filipino celebrations of Christmas, role of place-aspects in the appropriation of religions in Southeast Asia, and fate and divine omniscience. This book is of interest to scholars and researchers of philosophy of religion, sociology of religion, anthropology of religion, cultural studies, comparative religion, religious studies, and Asian studies.

This book brings together different intercultural philosophical points of view discussing the philosophical impact of what we call the ‘appropriated’ religions of Southeast Asia. Southeast Asia is home to most of the world religions. Buddhism is predominantly practiced in Thailand, Vietnam, Myanmar, Singapore, Laos, and Cambodia; Islam in Malaysia, Indonesia, and Brunei; and Christianity in the Philippines and Timor-Leste. Historical data show, however, that these world religions are imported cultural products, and have been reimagined, assimilated, and appropriated by the culture that embraced them. In this collection, we see that these ‘appropriated’ religions imply a culturally nuanced worldview, which, in turn, impacts how the traditional problems in the philosophy of religion are framed and answered—in particular, questions about the existence and nature of the divine, the problem of evil, and the nature of life after death. Themes explored include: religious belief and digital transition, Theravāda Buddhist philosophy, religious diversity, Buddhism and omniscience, indigenous belief systems, divine apology and unmerited human suffering, dialetheism and the problem of evil, Buddhist philosophy and Spinoza’s views on death and immortality, belief and everyday realities in the Philippines, comparative religious philosophy, gendering the Hindu concept of dharma, Christian devotion and salvation during the Spanish colonial period in the Philippines through the writings of Jose Rizal, indigenous Islamic practices in the Philippines, practiced traditions in contemporary Filipino celebrations of Christmas, role of place-aspects in the appropriation of religions in Southeast Asia, and fate and divine omniscience. This book is of interest to scholars and researchers of philosophy of religion, sociology of religion, anthropology of religion, cultural studies, comparative religion, religious studies, and Asian studies.