I am still waiting for a philosophical physician, in the exceptional sense of the word—one who has to pursue the problem of the total health of a people, time, race or of humanity—to master the courage to push my suspicion to its limits and to risk the proposition: what was at stake in all philosophizing hitherto was not at all ‘truth’ but something else—let us say health, growth, future, power, life.The Gay Science (Ed. B. Williams, trans. J. Nauckhoff). Cambridge: Cambridge University Press, 2001/1887, 2nd Edition Preface, p. 6.
2 months to the official publication in English by Snuggly Books of my novel Paridaiza, translated from the French by Tina Kover. One can pre-order it on Amazon and other retailers.
Where one book became many: St Tiago Church, Óbidos, Portugal, 2020.
A special issue of the Journal Human Affairs on Philosophical Reflection and Technological Change, edited by Stephen Leach and James Tartaglia will be published in October 2020. It will contain a novel peer-reviewed article I wrote with the following title and abstract:
ARTIFICIAL INTELLIGENCE AND PHILOSOPHICAL CREATIVITY: FROM ANALYTICS TO CREALECTICS, by Luis de Miranda
The tendency to idealise artificial intelligence as independent from human manipulators, combined with the growing ontological entanglement of humans and digital machines, have created a “anthrobotic” horizon, in which data analytics, statistics and probabilities throw our agential power into question. How can we avoid the consequences of a reified definition of intelligence as universal operation becoming imposed upon our destinies? It is here argued that the fantasised autonomy of automated intelligence presents a contradistinctive opportunity for philosophical consciousness to understand itself anew as holistic and co-creative, beyond the recent “analytic” moment of the history of philosophy. Here we introduce the concept of “crealectic intelligence”, a meta-analytic and meta-dialectic aspect of consciousness. Intelligent behaviour may consist in distinguishing discrete familiar parts or reproducible functions in the midst of noise via an analytic process of segmentation; intelligence may also manifest itself in the constitution of larger wholes and dynamic unities through a dialectic process of association or assemblage. But, by contrast, crealectic intelligence co-creates realities in the image of an ideal or truth, taking into account the desiring agent imbued with a sense of possibility, in a relationship not only with the Real but also with the creative sublime or “Creal”.
Keywords: artificial intelligence, technology, analytics, crealectics, metaphilosophy
A happy phrase is sometimes coined, so humanly expressive that barriers of language are swept aside and like music it becomes a universal sentiment. To the French we are indebted for such an expression, ‘esprit de corps’, which our English tongue has adopted and naturalized because it visualizes, as no idiom of our own does, the essence of co-operation. ‘Esprit de corps’ is the common spirit pervading men associated in business or social activity, implying sympathy, enthusiasm, devotion and jealous regard for the honor of the body as a whole. In concrete form it symbolizes the story of co-ordinated effort that has gradually raised humanity from the brutish isolation of history’s dawn to the intensive inter-relations of today’s high civilization. In proportion as‘esprit de corps’ becomes a motivating force in men’s lives do they transcend the narrow bounds of selfishness and become social beings, for it brings into action forces potent to lift men’s thoughts from their own petty affairs to the contemplation of wider horizons. On this great co-ordinating emotion each of the component factors – sympathy, enthusiasm, devotion and jealous regard for honor – taken separately would be sufficient to elevate standards of conduct; taken together, they are the stuff that wins forlorn hopes, founds empires and conquers the world. A great business is very much like the human body, many different parts working together in close harmony. The human factors in business, each allotted to different tasks, are as dependent one on the other as are the organs and tissues of the body – one cannot do the job to the utmost if others fail to work to the same end. In a large organization ‘esprit de corps’ must be the soul that animates the body if the business is to function with the vigor of healthy growth, inspiring every one associated in the enterprise to pride in the purpose and value of his work, and to resolute determination to add his full quota to the total of achievement. A task of real importance devolves upon each one of us – so to imbue our associates by precept and example with ‘esprit de corps’ and all that it implies that we may work together as a great harmonious whole for the common welfare which, in the end, must be for the greatest good of each.John Scofield Rowe, ‘Practical Philosophies: Esprit de Corps’, The Monroe Monitor, 9 August 1929, p. 2.