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Abstract

Luciano Floridi presents an innovative approach to philosophy, conceived as conceptual design. He explores how we make, transform, refine, and improve the objects of our knowledge. His starting point is that reality provides the data, to be understood as constraining affordances, and we transform them into information, like semantic engines. Such transformation or repurposing is not equivalent to portraying, or picturing, or photographing, or photocopying anything. It is more like cooking: the dish does not represent the ingredients, it uses them to make something else out of them, yet the reality of the dish and its properties hugely depend on the reality and the properties of the ingredients. Models are not representations understood as pictures, but interpretations understood as data elaborations, of systems. Thus, Luciano Floridi articulates and defends the thesis that knowledge is design and philosophy is the ultimate form of conceptual design. Although entirely independent of Floridi's previous books, The Philosophy of Information (OUP 2011) and The Ethics of Information (OUP 2013), The Logic of Information both complements the existing volumes and presents new work on the foundations of the philosophy of information.

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Abstract

This is the first volume in the tetralogy on the foundations of the philosophy of information. The reader interested in an introduction to its topics may find Information - A very Short Introduction helpful. The book fulfils three goals. The first is metatheoretical. The book describes what the philosophy of information is, its open problems, and its methods. The second goal is introductory. The book analyses the complex and diverse nature of informational concepts and phenomena, and defends the veridicality thesis and a theory of strongly semantic information. The third goal is constructive. The book tackles some classic philosophical questions in information-theoretical terms, such as how symbols acquire their semantics (the symbol-grounding problem), whether knowledge may be something different from justified true belief (the Gettier problem), or what kind of realism may be more plausible in philosophy of science (the debate on structural realism). The essential message is quite straightforward. Semantic information is well-formed, meaningful and truthful data; knowledge is relevant semantic information properly accounted for; humans are the only known semantic engines and conscious informational organisms who can develop a growing knowledge of reality; and reality is the totality of information (notice the crucial absence of "semantic").

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Date

15. 7.2002 14:22:55

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Footnote

Rez. in: JASIST 56(2005) no.10, S.1126-1128 (P.K. Nayar): "How Images Think is an exercise both in philosophical meditation and critical theorizing about media, images, affects, and cognition. Burnett combines the insights of neuroscience with theories of cognition and the computer sciences. He argues that contemporary metaphors - biological or mechanical - about either cognition, images, or computer intelligence severely limit our understanding of the image. He suggests in his introduction that "image" refers to the "complex set of interactions that constitute everyday life in image-worlds" (p. xviii). For Burnett the fact that increasing amounts of intelligence are being programmed into technologies and devices that use images as their main form of interaction and communication-computers, for instance-suggests that images are interfaces, structuring interaction, people, and the environment they share. New technologies are not simply extensions of human abilities and needs-they literally enlarge cultural and social preconceptions of the relationship between body and mind. The flow of information today is part of a continuum, with exceptional events standing as punctuation marks. This flow connects a variety of sources, some of which are continuous - available 24 hours - or "live" and radically alters issues of memory and history. Television and the Internet, notes Burnett, are not simply a simulated world-they are the world, and the distinctions between "natural" and "non-natural" have disappeared. Increasingly, we immerse ourselves in the image, as if we are there. We rarely become conscious of the fact that we are watching images of events-for all perceptioe, cognitive, and interpretive purposes, the image is the event for us. The proximity and distance of viewer from/with the viewed has altered so significantly that the screen is us. However, this is not to suggest that we are simply passive consumers of images. As Burnett points out, painstakingly, issues of creativity are involved in the process of visualization-viewwes generate what they see in the images. This involves the historical moment of viewing-such as viewing images of the WTC bombings-and the act of re-imagining. As Burnett puts it, "the questions about what is pictured and what is real have to do with vantage points [of the viewer] and not necessarily what is in the image" (p. 26). In his second chapter Burnett moves an to a discussion of "imagescapes." Analyzing the analogue-digital programming of images, Burnett uses the concept of "reverie" to describe the viewing experience. The reverie is a "giving in" to the viewing experience, a "state" in which conscious ("I am sitting down an this sofa to watch TV") and unconscious (pleasure, pain, anxiety) processes interact. Meaning emerges in the not-always easy or "clean" process of hybridization. This "enhances" the thinking process beyond the boundaries of either image or subject. Hybridization is the space of intelligence, exchange, and communication.

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Date

25.12.2001 13:22:30

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Date

15. 6.2002 19:22:01