Carl Mitcham (born 1941) is Professor Emeritus of Humanities, Arts, and Social Sciences at the Colorado School of Mines and occasional visiting professor at universities in China. He has made significant contributions to the development of such important philosophical areas as the philosophy of technology, the philosophy of engineering, the political philosophy of technology, and technical ethics. One of his greatest strengths is that he has an excellent knowledge of not only the European philosophical tradition but also the Chinese one. He evidently helps build a bridge between the East and the West. In the modern era of geopolitical chaos, this is especially important. In recent years, Professor Mitcham has been focusing on the problem of the ethics of artificial intelligence, which he discusses at various philosophical events in the USA, Europe, and China. One of the contributors to this paper managed to listen to his several talks on this topic in April 2024 in Beijing and Shanghai. In this regard, the idea of an interview was born, which was eventually transformed into a meaningful philosophical conversation. The main idea of Professor Mitcham's is that ethics alone is not enough and needs to be complemented by politics. Ethics and political philosophy are simply two parts of the same study of the human good. The problem of the ethics of artificial intelligence also needs to be supported by political philosophy. Overall, this conversation raises the question of the possibility of a political philosophy of technology. In the perspective of a multipolar world, it draws attention to the need to take into account cultural characteristics and national traditions of thought in the political philosophy and ethics of AI.

Keywords:

political philosophy, ethics, artificial intelligence, artificial intelligence liberalism, philosophy of engineering, technology assessment, Aristotle,
H. Jonas.

Carl Mitcham - Professor Emeritus (Humanities Arts & Social Sciences), International Distinguished Professor of Philosophy
of Technology (School of Philosophy), ORCID: https://orcid.org/ 0000-0003-4199-5940, e-mail: cmitcham@mines.edu.

Alexander V. Mikhailovsky – Doctor of Science in Philosophy, Associate Professor,
ORCID: https://orcid.org/0000-0001-9687-774X, e-mail: amichailowski@hse.ru.

Elena V. Seredkina – Candidate of Science in  Philosophy, Associate Professor, Associate Professor
of the Department of Philosophy and Law, ORCID: https://orcid.org/0000-0003-2506-2374, e-mail: elena_seredkina@pstu.ru.

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There is a broad consensus that artificial intelligence should contribute to the common good, but it is not clear what is meant by that. The concept of the common good has a long history in political philosophy, going back to at least Plato and Aristotle. It is especially prominent in the so-called republican tradition of thinking about politics. According to this tradition, the state is not primarily there to safeguard individual liberties– as in modern individualist liberal thinking– but to promote the common good (and promote a conception of liberty that is linked to that common good). It is important to emphasize that there is not only a passive but also an active side in the norm of the common good: citizens experience the common good as beneficial, but they are also supposed to do their part in bringing forth the common good. This paper discusses this issue and uses it as a lens for analysing what it calls the “democracy deficit” in current AI governance, which includes a tendency to deny the inherently political character of the issue and to take a technocratic shortcut. It indicates what we may agree on and what is and should be up to (further) deliberation when it comes to AI ethics and AI governance. Inspired by the republican tradition in political theory, it also argues for a more active role of citizens and (end-)users: not only as participants in deliberation but also in ensuring, creatively and communicatively, that AI contributes to the common good. In a democracy, it is crucial that we discuss this in an inclusive, participatory, and deliberative way. Such a more active and republican role for citizens, however, should not only be supported by external expertise but also presupposes knowledge and skills on the part of citizens and hence requires a better education for all. 

Keywords:

artificial intelligence (AI), common good, democracy, AI governance, education

Mark Coeckelbergh – Ph.D. in Philosophy, Professor of Philosophy of Media and Technology at the Department of Philosophy,
ORCID: https://orcid.org/0000-0001-9576-1002, e-mail: mark.coeckelbergh@univie.ac.at.

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This article contends that reflecting on AI ethics necessitates imaginative narration, incorporating non-Western cultures to construct communicative and pluralistic ethical perspectives. It begins by examining the mediative and interactive functions of imagination, transitioning from Kantian subjectivity to intersubjectivity, underscoring its role in bridging human connections and shaping AI design. The imagination of thingness is analyzed through a phenomenological lens, drawing on Heideggerian interpretations. Here, imagination is no longer limited to representing the real world but highlights the intricate interplay between the material world and technological innovations. Additionally, this article argues that Hannah Arendt’s ethical exploration of imagination provides a crucial counterpoint to the problem of the “banality of evil.” Specifically, it offers a framework to train AI systems not as unreflective executors, like Eichmann, but as ethical agents capable of imagining otherness with a common sense. In the second part, the article explores contemporary Chinese science fiction, as an example of non-western imaginative narration, to introduce Chinese philosophical archetypes as convergent elements in AI design. These archetypes offer unique Eastern ethical perspectives, emphasizing the interconnectedness of human and technological developments. The material expressions of imagination in these works combine traditional craftsmanship with AI modeling, demonstrating how artisanal techniques can inform technological creativity. Furthermore, the virtues of craftsmanship, including precision and patience, serve as a decelerative force against the dangers of unchecked AI expansion. Finally, the article highlights the fostering of common senses through imagination, particularly from science fiction and feminist speculations, as a means to enrich both human and technological mindsets. This imaginative approach offers innovative and ethical pathways for sustainable AI development and interaction.

Keywords:

imagination, ethics of artificial intelligence (AI), Chinese science fiction, banality of evil, Kant, Heidegger, Arendt.

Yuan Feng – PhD, Lecturer, ORCID: https://orcid.org/0009-0001-4095-0057, e-mail: fengyuan_rmu@163.com.

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The study of the phenomenon of artificial intelligence has become one of the most pressing scientific problems of mankind at the present stage. The presence of a learning algorithm in artificial intelligence (hereinafter referred to as AI) distinguishes it from other technological developments of human civilization. The creation and development of AI can be considered one of the greatest achievements in the history of mankind. The scale of the greatness of this discovery is comparable only to the scale of the unpredictability of how and in what direction it will develop and how it will change mankind. The real implementation of AI achievements in our lives radically transforms various spheres of life: from medicine to education. A special, complex and multifaceted problem is the relationship between AI and the phenomenon of religion, at least because today (in the future this trend will most likely intensify) artificial intelligence claims to create its own sacred teaching, aspiring to the status of a religion. This circumstance cannot but worry the patriarchs of all modern Abrahamic faiths, who see in it, at least in our country, "a real danger to the existence of humanity and the threat of the Apocalypse".

The article analyzes, based on the study of the latest information materials, the claims of some AI apologists to proclaim these latest intellectual technologies "the religion of the future" and individual aspects of the attitude to this problem on the part of the theorists (intellectuals) of modern traditional faiths.

Philosophical views on the projected directions of artificial intelligence development in terms of its impact on technological processes and social life are given.Some proposals are put forward so that religion, which is an ancient heritage and value of humanity, can find its place in practice when using new applications of artificial intelligence.

Keywords:

artificial intelligence, religion, Abrahamic faiths, society, development, progress

Rushan R. Gallyamov – Doctor of Sociological Sciences, Professor, Chief Researcher, ORCID: https://orcid.org/0000-0002-7080-9150, e-mail: gal-rushan@yandex.ru.

Ildar S. Mavlyautdinov – Candidate of Sociological Sciences, Associate Professor, ORCID: https://orcid.org/0000-0001-7859-6973, e-mail: ildarmav@yandex.ru.

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This paper seeks to present a novel perspective on the enactivist approach, which in turn offers new insights into the comprehension and understanding of contemporary and complex social phenomena such as cyborgization. In the context of this article, the term 'cyborgization' can be understood as denoting the processes of technological transformation of human nature, whereby technological devices are integrated with the human body. This leads to the emergence of new forms of embodied cognition and experience, which result in the blurring of the boundaries between human and machine components, and the formation of qualitatively new ways of interacting with the environment. In this regard, the enactivist approach allows for a productive exploration of ethical issues in the context of modern technological transformations. The article presents a novel perspective on the nature of cognition and experience through the lens of enactivism, with a view to demonstrate its potential for overcoming the limitations of traditional naturalistic conceptions of consciousness. The author aims to examine the fundamental tenets of enactivist theory, encompassing visual perception and extending to the intricate subject of moral judgment formation and the phenomenon of ideological oppression. Particular attention is paid to the synthesis of enactivism with the principle of free energy and its potential application to research into human cyborgization. The article demonstrates that the enactivist approach enables us to transcend dualistic notions of the relationship between humans and technology. Furthermore, it has the potential to facilitate a more comprehensive understanding of the essence and processes of technological transformation of human nature. Based on a critical examination of utopian and scientific trends in the evolution of enactivism, promising avenues for future research are identified. This analysis presents a multitude of potential pathways for establishing an ethically sound philosophical foundation for technological advancement. It offers a framework within which the complexities of the modern era can be fully understood and constructive solutions to emerging ethical challenges can be devised.

Keywords:

ideological oppression, cyborgization, moral perception, naturalism, cognition, technological transformation, philosophy of consciousness, ethics of technology, enactivism.

Oleg N. Gurov – Candidate of Philosophical Sciences, Associate Professor,
ORCID: https://orcid.org/0000-0002-8425-1338, e-mail: gurov-on@ranepa.ru.

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The article, based on the principles of historicism, examines an episode which is key to the history of the Russian women's school - the essence of the idea of Catherine II who founded the first girls’ boarding school. The development of public education has been and is one of the conditions for the socio-political modernization of the state. Empress Catherine II and her associates, attaching great importance to education in the transformation of society, justified the need to educate a person of a "new breed", a type of personality adequate to the era, ready to respond to the challenges of the time. The enlighteners were convinced of the possibility to correct morals by education. They intended to bring up worthy citizens in educational institutions based on the principles of the Enlightenment. In our historiography, this idea is evaluated in different ways. In many works, the project of Catherine II is regarded as utopian since it is impossible to raise "ideal" people devoid of vices. But did the Empress, gifted with common sense, plan to achieve such a goal? The meaning and methods of educating a “new breed of people” were outlined by Catherine II’s collaborator I.I. Betskoy in several documents. These were program texts regulating the activities of new educational institutions: orphanages, the cadet corps, as well as the girls’ boarding school, where future "new fathers and new mothers" were to be trained. The accelerated pace of the country’s modernization made it necessary to educate not only boys but also girls on a new basis. For this purpose, the Smolny Institute was founded in 1764, where girls received upbringing and a systematic education that was not inferior to that of men. According to the plan of Catherine II and her associates, the newly educated "new fathers and mothers" were, in turn, to educate their children in a new way, ensuring cultural continuity. The enlighteners were well aware of how difficult their task was and understood that their work would not bear fruit soon. But, as the author concludes, already the first girl graduates of the Smolny Institute showed positive results of the Russian enlighteners’ plan.

Keywords:

Age of Enlightment, Russian Empire, modernization of Russian society, education system, Smolny Institute, Catherine II, I.I. Betskoy.

Varvara V. Ponomareva – Doctor of Historical Sciences, Senior Researcher at the Laboratory of the History
of Russian Culture, Faculty of History, ORCID: https://orcid.org/0000-0003-1707-2281, e-mail: v1789@mail.ru.

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The article presents the process of transformation of the higher pedagogical school of Donbass in the 1950s. The purpose of the study was to comprehensively examine the basic prerequisites for the transformation of the education system as a whole and pedagogical training within higher education institutions as the main components of the Soviet educational policy, as well as the degree of their influence on the higher pedagogical school of Donbass. The material of the article was developed through a comprehensive study of the funds of the State Archive of the DPR and the State Archival Service of the LPR, which allowed us to obtain data for summarizing the material and conducting a comparative analysis. The reasons and prerequisites for the public education reform in 1958, as well as its impact on the approach to the organization of the educational process in pedagogical institutes, are analyzed. By the early 1950s, an internal and external demand for scientific development was formed due to a number of factors. External prerequisites are connected with the foreign policy vector of the state's activities which contributed to strengthening the USSR status in the international arena. The internal request was related to ensuring the progressive development of the Soviet state and realizing the need for rapid technological development. As a result, taking into account the demands for socio-economic development, it became necessary to reform general education. In the first half of the 1950s, educational policy increasingly became the object of analysis, such important issues were raised as: optimization of general education and the introduction of principles of labor training, the introduction of ten-year universal education, as well as a logical revision of pedagogical training. The immediate reform was preceded by a wide discussion of the specifics of the Soviet educational system. In 1958, the law "On strengthening the connection of schools with life and on the further development of the USSR public education system" was adopted. The change in the principles of the general education organization led to the reorganization of pedagogical training; graduates of pedagogical institutes were to be ready to perform new tasks. Donbass, part of the Donetsk-Dnieper economic region, played an important role in the development of the country's economy, which allowed us to trace the peculiarities of the public education reform on the example of this region: the transformation of teachers' institutes into pedagogical ones, the introduction of principles of labor training, the introduction of training areas demanded by the social needs of the region, etc. The obtained data can be used in the process of optimizing the system of pedagogical education in Donbass at the present stage.

Keywords:

public education, scientific and technical development, pedagogical education, pedagogical institutes, education reform, industrial training, Donbass, USSR.

Maria A. Polyakova – Senior Lecturer at the Department of Philosophy and History,
ORCID: https://orcid.org/0009-0003-0387-1557, e-mail: polyakova.mariya.93@mail.ru.

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