Deep Learning: A Philosophical Introduction

Deep learning is currently the most prominent and widely successful method in artificial intelligence. Despite having played an active role in earlier artificial intelligence and neural network research, philosophers have been largely silent on this technology so far. This is remarkable, given that deep learning neural networks have blown past predicted upper limits on artificial intelligence performance—recognizing complex objects in natural photographs, and defeating world champions in strategy games as complex as Go and chess—yet there remains no universally-accepted explanation as to why they work so well. This article provides an introduction to these networks, as well as an opinionated guidebook on the philosophical significance of their structure and achievements. It argues that deep learning neural networks differ importantly in their structure and mathematical properties from the shallower neural networks that were the subject of so much philosophical reflection in the 1980s and 1990s. The article then explores several different explanations for their success, and ends by proposing ten areas of research that would benefit from future engagement by philosophers of mind, epistemology, science, perception, law, and ethics

A critique of Bernstein’s beyond objectivism and relativism: science, hermeneutics, and praxis

This analysis comments on Bernstein’s lack of clear understanding of subjectivity, based on his book, Beyond Objectivism and Relativism: Science, Hermeneutics, and Praxis. Bernstein limits his interpretation of subjectivity to thinkers such as Gadamer and Habermas. The authors analyze the ideas of classic scholars such as Edmund Husserl and Friedrich Nietzsche. Husserl put forward his notion of transcendental subjectivity and phenomenological ramifications of the relationship between subjectivity and objectivity. Nietzsche referred to subjectivity as “perspectivism,” the inescapable fact that any and all consciousnesses exist in space and time. Consciousness is fundamentally constituted of cultural, linguistic, and historical dimensions