By Pan V.
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Additional info for Algorithm for approximating complex polynomial zeros (1998)
I will adopt Capurro’s definition, but differ with him on what the central tasks of an IIE should be. Capurro defines the tasks of IIE very broadly. For him, they do not only involve the comparative study of value systems in different cultures in relation to their use of information and information technology, but also studies of the effect of information technology on customs, languages and everyday problems, the changes produced by the Internet on traditional media, and the economic impact of the Internet to the extent that it can become an instrument of cultural oppression and colonialism.
For instance an individual who believes that physical pleasure is the highest good could conceivably be persuaded to abandon this belief through exposure to arguments that purport to demonstrate that there are other goods overlooked by him that are at least as valuable. Such an argument could conceivably rely on someone’s moral intuitions about the Good that could be shown to deviate from someone’s explicit concept of the Good. Second, a mixed position could be proposed, according to which it is conceded that individuals or cultures may hold different conceptions of the Good that cannot be rationally criticized (pace metaethical relativism) but that rational criticism of individual moral beliefs is nevertheless possible (pace metaethical absolutism) because these beliefs can be evaluated for their effectiveness in realizing the Good in which service they stand.
Wong’s and Harman’s Argument for Metaethical R elativism More convincing arguments for moral relativism have been presented by David Wong (1984, 2006) and Gilbert Harman (1996, 2000). Their argument runs, in broad outline, as follows. There are deep-seated differences in moral belief between different cultures. Careful consideration of the reasons for these moral beliefs they have shows that they are elements of different strategies to realize related but different conceptions of the Good. No good arguments can be given why one of these conceptions of the Good is significantly better than all the others.