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Toward a comparative theory of agents

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An Erratum to this article was published on 28 April 2012

Abstract

The purpose of this paper is to address some of the questions on the notion of agent and agency in relation to property and personhood. I argue that following the Kantian criticism of Aristotelian metaphysics, contemporary biotechnology and information and communication technologies bring about a new challenge—this time, with regard to the Kantian moral subject understood in the subject’s unique metaphysical qualities of dignity and autonomy. The concept of human dignity underlies the foundation of many democratic systems, particularly in Europe as well as of international treaties, including the Universal Declaration of Human Rights. Digital agents, artificial organisms as well as new capabilities of the human agents related to their embeddedness in digital and biotechnological environments bring about an important transformation of the human self-appraisal. A critical comparative reflection of this transformation is important because of its ethical implications. I deal first with the concept of agent within the framework of Aristotelian philosophy, which is the basis for further theories in accordance with and/or in opposition to it, particularly since modernity. In the second part of this paper, I deal with the concept of personhood in Kantian philosophy, which supersedes the Aristotelian metaphysics of substance and builds the basis of a metaphysics of the moral human subject. In the third part, I discuss the question of artificial agents arising from modern biology and ICT. Blurring the difference between the human and the natural and/or artificial opens a “new space” for philosophical reflection as well as for debate in law and practical policy.

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Notes

  1. A resonance of the distinction between human action as guided by reflection in opposition to other human actions that we share with other living beings deprived of reason can be found in Thomas Aquinas difference between actus humanus understood as rational action originated in the deliberating will (‘actionum quae ab homine aguntur, illae solae dicuntur humanae proprie quae sunt a voluntate deliberata’) and actus hominis as a non-reflective and unwilling movement (Thomas 1922: I-2, I,I, c., 3).

  2. The Aristotelian typology of intellectual knowledge includes know how (empeiria), theoretical knowledge (episteme) and knowledge of the objects of first philosophy. See for instance (Aristotle 1974: 427 b 26–27; Aristotle 1962: 1139 b 16–17; Capurro 2004). The formation or education of human agents is developed by Aristotle in his theory of virtues (arete) which are either capacities or potentialities of reason (dianoia)—such as techne, empeiria, phronesis and sophia—or of character (ethike) such as friendship (philia), courage (andreia), self-control (sophrosyne), magnanimity (eleutheriotes), justice (dikaiosyne) and pleasure (hedone). The last ones are dealt with in the Nicomachean Ethics.

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Acknowledgments

The author thanks Mireille Hildebrandt (Erasmus University Rotterdam, The Netherlands) and Herman T. Tavani (Rivier College, USA) for their constructive criticisms and their assistance in polishing this text.

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Correspondence to Rafael Capurro.

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The papers originates from the contribution to the panel on Automatic Computing, Human Identity and Legal Subjectivity hosted by Mireille Hildebrandt and Antoinetta Rouvroy at the International Conference: Computers, Privacy & Data Protection: Data Protection in a Profiled World?, Brussels, January 16, 2009.

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Capurro, R. Toward a comparative theory of agents. AI & Soc 27, 479–488 (2012). https://doi.org/10.1007/s00146-011-0334-6

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