Fichte’s method of moral justification

While Kant’s claim that the moral law discloses our freedom to us has been extensively discussed in recent decades, the reactions to this claim among Kant’s immediate successors have gone largely overlooked by scholars. Reinhold, Creuzer, and Maimon were among three prominent thinkers of the era unwilling to follow Kant in making the moral law the condition for knowing our freedom. Maimon went so far as to reject Kant’s method of appealing to our everyday awareness of duty on the grounds that common human understanding is susceptible to error and illusion. In this paper I shall examine how these skeptical reactions to Kant’s position shaped the background for Fichte’s method of moral justification, leading up to his own deduction of the moral law in the System of Ethics. By way of conclusion, I shall propose a new interpretation of how consciousness of the moral law serves as an entry-point to Fichte’s form of idealism

Fichte’s Normative Ethics: Deontological or Teleological?

One of the most controversial issues to emerge in recent studies of Fichte concerns the status of his normative ethics, i.e., his theory of what makes actions morally good or bad. Scholars are divided over Fichte’s view regarding the ‘final end’ of moral striving, since it appears this end can be either a specific goal permitting maximizing calculations (the consequentialist reading defended by Kosch 2015), or an indeterminate goal permitting only duty-based decisions (the deontological reading defended by Wood 2016). While I think each interpretive position contains an element of truth, my aim in this paper is to defend a third alternative, according to which Fichte’s normative ethics presents us with a unique form of social perfectionism

Schiller on Evil and the Emergence of Reason

Schiller was one of many early post-Kantians who wrestled with Kant’s doctrine of radical evil, a doctrine that continues to puzzle commentators today. Schiller’s own explanation of why we are prone to pursue happiness without restriction is, I argue, subtle and multilayered: it offers us a new genealogy of reflective agency, linking our tendency to egoism to the first emergence of reason within human beings. On the reading I defend, our drive for the absolute does not lead us directly to moral autonomy; rather, it misleads us to seek the absolute in the field of our own impulses and inclinations. However, since this detour is the result of cognitive error, it involves no willful subordination of the moral law to self-love, and so nothing that bears the guilt of evil

Can Artificial Intelligence Alleviate Resource Scarcity?

During summer 2017, I explored the implications of the potential application of artificial intelligence (AI) to resource management at the Centre for the Study of Existential Risk (CSER) at the University of Cambridge in the United Kingdom. Alongside my mentor, Dr. Simon Beard, I sought to determine the most noteworthy risks and benefits associated with developing AI that could offer agricultural guidance and that could someday offer insight into more efficient, effective, and equitable resource distribution. My research, funded by a Summer Undergraduate Research Fellowship (SURF) grant, involved discussing AI-related issues in the context of resource scarcity with academics and experts in the fields of AI, climate science, data analytics, economics, ethics, and robotics. I found that while AI could present a solution to the problem of scarcity by harnessing data and algorithms to increase agricultural yield, the technology also must be considered in the context of risks—including bias and a lack of trustworthiness. If the positive potential and risks associated with AI for resource management are thoughtfully considered throughout development, the technology could improve food security and ultimately contribute to a better future

Mentoring programs for Indigenous youth at risk

IntroductionThis Resource Sheet examines evidence for the effectiveness of mentoring programs in helping to set Indigenous young people at risk of engaging in antisocial and risky behaviours on healthier life pathways.Mentoring is a relationship intervention strategy that research is showing can have powerful and lasting positive impacts on behavioural, academic and vocational outcomes for at-risk youth. Costello and Thomson describe youth mentoring as follows:Youth mentoring is, according to the Australian Youth Mentoring Network, defined as ‘a structured and trusting relationship that brings young people together with caring individuals who offer guidance, support and encouragement’. The goal of youth mentoring is to enhance social engagement and thereby minimise negative behaviours through growth in social and developmental behaviours.There are two types of mentoring style found in the literature—natural and planned. Among Indigenous Australians, the natural or informal form of mentoring is often spontaneous through the Elders’ traditional role of sharing the wisdom, the knowledge and the spirit, which can draw Aboriginal people back to traditional ways. Elders play an extremely important role in Aboriginal families as role models, care providers and educators.This Resource Sheet focuses on the planned or formal form of mentoring, which often includes Elders as part of these programs. It does not, however, cover the following formal forms of mentoring:a detailed analysis of mentoring, which occurs within sporting and other programs. (This is covered, where relevant, in a forthcoming Resource Sheet titled Supporting healthy communities through sports and recreation programs.) mentoring embedded within broader youth diversionary or justice programs mentoring within cadetship or other vocational education programs. There is a strong body of literature on the types of youth mentoring programs and the dynamics of successful programs and mentoring relationships. This Resource Sheet draws on evidence from 45 studies. Over half were Australian studies, with additional evidence from research in other colonised nations such as New Zealand, Canada and the United States. Two-thirds of the studies were Indigenous-specific. A range of methodologies was used including evaluations, critical descriptions of programs, meta-analyses and research syntheses