The great Library at Daylight Atheism has been outfitted for an auspicious occasion. Merry bunting drapes the tall shelves of books, balloons congregate near the ceiling, and waiters quietly circulate bearing trays of drinks. Already the symposium is in full swing, and philosophers from every era and society in human history are circulating around the room and chatting animatedly: ancient Greeks in togas and sandals, Enlightenment Europeans – the men in frock coats and powdered wigs and the women in elegant gowns – colonial Americans, Indians in saffron robes, East Asians from the Neo-Confucian period in robes and topknots, Muslim Sufis in white kaffiyehs and dusky hijabs, and a few modern luminaries in cardigan sweaters, t-shirts and blue jeans. A few senior philosophers are holding discourse with their younger colleagues beneath plaster busts that suspiciously resemble them.
A podium has been set up near the tall picture windows at one end of the room, beneath a banner reading, “Ubi Dubium Ibi Libertas“. The windows offer a picturesque view of a verdant and sunny garden below, where a few early arrivals seem to have organized a friendly game of football on the lawn.
Your humble host, Ebonmuse, takes the podium and surveys the room. He rings a spoon against the side of a glass to call the meeting to order, and once everyone’s attention has turned to the podium, clears his throat and begins to speak.
“Welcome, one and all, to the 29th Philosophers’ Carnival here at Daylight Atheism! It’s my honor to be here in the company of so many august minds. We have a selection of the finest philosophy writing from across the World Wide Web for your reading pleasure and intellectual stimulation. There are a great many worthy candidates to showcase in this edition, so without further ado, let’s get to them!
The Philosophers’ Carnival’s inaugural blogger, Philosophy, et cetera, offers reasons to believe that the actual world is not a possible world in modal space but rather a fundamentally different kind of thing, in a post titled The Actual World is not a Possible World.
Next, In Search of Enlightenment brings us Our Enhanced Future, exploring the ethical concerns that may arise in the future as our ability to radically enhance the capabilities of human beings increases.
A Brood Comb writes in Why a neural network can’t be conscious (2) that the ability to replay signals given to artificial neurons functions as a reductio against the possibility of an artificial neural network being conscious.
Reality Conditions, in Chalmers, Dennett, and the Zombies, considers the views of David Chalmers and Daniel Dennett on the irreducibility of consciousness and argues that the former fails to consider the revisability of scientific concepts.
Moralhealth.com considers the question of whether the demand of a biological parent to have their adopted child returned to them does more harm than good, in Adoption and Cruelty: Is Blood Thicker than Water?
Should you be interested in further philosophy writing in the meantime, I’ve been asked to inform everyone of the inaugural Online Philosophy Conference, which looks to be a fine and welcome addition to our own humble efforts. And, if I may ask your indulgence, I myself have been known to record some thoughts right here in the Library at Daylight Atheism, should you be interested. Until next time, fellow philosophers and friends!”