An experiential account of phantom vibration syndrome

A small handful of recent studies have addressed a phenomenon known as “phantom vibration syndrome”. This refers to when phone users perceive their device to vibrate, indicating that a call or text is incoming, when in fact the phone did not vibrate at all. Though these studies show that most users do not find phantom vibration hallucinations to be very bothersome, they also find that a large majority of users experience this phenomenon. This paper explores what the striking prevalence of phantom vibration syndrome means for our contemporary relationships with technology. I begin with a review of the theories purporting to explain these data, which largely rely on particular understandings of the brain. Next I develop an alternative theory of phantom vibration syndrome based on insights from the philosophical tradition of phenomenology. This account considers the ways users develop bodily and perceptual habits regarding how the phone is understood and used. By critically contrasting these different theories, we can refine our questions about what the high prevalence of phantom vibration syndrome implies about our contemporary technological situation.     

The philosophical technologies

The thesis of this paper is that ethics and action theory are the two philosophical branches of technology. The reason is that they, just like mechanical engineering and management science, are concerned with human action. But of course there are differences between the philosophical technologies and the others, among them their degree of generality. An example from ethics and another from praxiology are discussed, to show that these disciplines can be just as exact and relevant to real contemporary life as electrical engineering and law. Finally, some consequences for the classification of technologies and for the design of academic curricula are drawn.     

美国密歇根州三所学院的办学理念与特色分析

办学理念和办学特色对学校的生存和发展起着至关重要的作用。本文在分析美国大学的发展历程与办学理念演变的基础上,重点介绍了三所美国学院的办学理念和办学特色,希望对我们的高等教育教学改革能有所启示。     

死亡哲学:《额尔古纳河右岸》另一种历史的书写

迟子建的《额尔古纳河右岸》是一部为少数民族书写百年历史的长篇小说。让死亡成为人与自然最后的融合是鄂温克民族独特的生死观,与自然生死相依中的艰难抉择使他们向现代社会迁徙过程中对逝去生活的无奈。萨满教是这个弱小民族对死亡和自然敬畏的强大的精神信仰。人类历史的发展中存在的不可克服的悖论,那就是文明对自然生态的绞杀。     

The case against a positivist philosophy of requirements engineering

Requirements engineering is a field with a heavy practical emphasis and for the most part is quite rightly unconcerned with philosophical reflection. However, there have been exceptions. Philosophical arguments are important because they can be used to powerful effect, facilitating explicit debate on views that may previously have been implicit, and shaping the direction of thought and research within the field. Several cases from both requirements engineering and software engineering have given prominence to the philosophy of positivism. This paper will outline arguments against such a view.

研究生阶段计算机网络理论课程教改初探

针对计算机专业研究生阶段计算机网络理论课程的教学方法改革进行了研究和探索。首先针对计算机网络学科发展的特点和目前在教学活动中存在的问题进行了归纳和总结,然后基于"三创"教学理念和研究生课程存在的问题,提出调整教学方法:在优化原有授课形式的情况下,引入研讨环节,加强学术交流活动在教学活动中的作用,调整课程设计考评机制,取得了显著的教学效果。     

李瑞环和合思想述论

在总结实践经验的基础上,李瑞环出版了一系列著作,其中,和合思想是这些著作中的基本理念和核心价值观之一。其作者对和合思想的论述,构成了一个科学的价值体系。李瑞环的和合思想源于对历史的反思,源于对传统文化现代价值的重新发掘,源于对当代社会问题的深入思考,源于对马克思主义哲学的正确理解。这一体系为建设社会主义和谐社会提供了重要的思想资源。     

浅谈民族院校哲学社会科学的社会责任

民族院校哲学社会科学应在承担社会责任、为社会谋福祉中寻求发展。民族院校哲学社会科学应追求履行社会责任能力与其他普通综合性大学的同质化,这包括教学育人、科学研究、服务社会、引领时代精神四个方面。民族院校哲学社会科学应区分民族文化研究和应用研究,在应用研究应追求与普通综合性大学的同质化。     

东方哲学与西方现代建筑

西方现代建筑如果只是一味的在技术层面上寻求突破，而不在哲学高度上产生超越的话，很难解决自身所存在的问题，它的出路在哪里，东方哲学应该是其前进中的一盏明灯。     

Will robots know us better than we know ourselves?

This paper aims to highlight some conceptual aspects on the impact of robotics on our concept of privacy. In those areas where robotics applications will invade the privacy of individuals as computers or mobile phones do today, the current idea of privacy will no longer suffice to ensure the right level of people’s protection. If we think to answer or stop the forthcoming controversies only relying on self-regulation of private parties, we will escape the real challenge: the next generation of robots does not affect solely persons and their individual rights, but the entire structure of society. This article assumes the robotics–privacy relationship as a clear illustration of how the technology–society nexus should be regulated in the future. We need approaches that are contextual–normativeand that should be politically addressed to the creation of a critical culture of technology.