Skip to main content

CFI UK Surveillance Society event May 3rd


Centre for Inquiry UK and Conway Hall present

The Surveillance Society

Including Caspar Bowden, Tom Sorell, Judith Rauhofer.

Post Snowden, where do we go now? When is surveillance acceptable, and when is it wrong? Should whole swathes of public policy regarding surveillance now be junked? Three leading experts in the field present accessible and fascinating talks on our emerging surveillance society – and what to do about it.

Organized and chaired by Stephen Law

Saturday May 3rd 2014

Conway Hall (Main Hall)
25 Red Lion Square
Holborn
London
WC1R 4RL
(Nr Holborn Tube)

£10 (£5 students) Free to friends of CFI UK.
10.30am registration. 11am – 3.45pm

Tickets available at https://humanism.org.uk/events/?page=CiviCRM&q=civicrm/event/info&reset=1&id=57

11.00 Caspar Bowden. Caspar Bowden is an independent advocate for information privacy rights, and public understanding of privacy research in computer science. For nine years he was Chief Privacy Adviser for Microsoft for forty countries.
12.00 Tom Sorell. Professor of Philosophy, University of Warwick. Tom will be talking about the relation between the power of an agent of surveillance and the prima facie wrongness of surveillance.
1.45 Judith Rauhofer. Is a lawyer and lecturer in IT law at the University of Edinburgh. She will be speaking about about surveillance and the rule of law, the different understandings of "lawfulness" and the concept of privacy as a common good.
2.45 Plenary.
3.45 END

CFI UK reserves the right to change the programme due to unforeseen circumstances.


Comments

Popular posts from this blog

EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS

(Published in Faith and Philosophy 2011. Volume 28, Issue 2, April 2011. Stephen Law. Pages 129-151) EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS Stephen Law Abstract The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testament documents alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed – a principle I call the contamination principle – entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of indepen...

Aquinas on homosexuality

Thought I would try a bit of a draft out on the blog, for feedback. All comments gratefully received. No doubt I've got at least some details wrong re the Catholic Church's position... AQUINAS AND SEXUAL ETHICS Aquinas’s thinking remains hugely influential within the Catholic Church. In particular, his ideas concerning sexual ethics still heavily shape Church teaching. It is on these ideas that we focus here. In particular, I will look at Aquinas’s justification for morally condemning homosexual acts. When homosexuality is judged to be morally wrong, the justification offered is often that homosexuality is, in some sense, “unnatural”. Aquinas develops a sophisticated version of this sort of argument. The roots of the argument lie in thinking of Aristotle, whom Aquinas believes to be scientifically authoritative. Indeed, one of Aquinas’s over-arching aims was to show how Aristotle’s philosophical system is broadly compatible with Christian thought. I begin with a sketch of Arist...

The Evil God Challenge and the "classical" theist's response

On another blog, FideCogitActio, some theists of a "classical" stripe (that's to say, like Brian Davies, Edward Feser) are criticisng the Evil God Challenge (or I suppose, trying to show how it can be met, or sidestepped). The main post includes this: In book I, chapter 39 , Aquinas argues that “there cannot be evil in God” (in Deo non potest esse malum). Atheists like Law must face the fact that, if the words are to retain any sense, “God” simply cannot be “evil”. As my comments in the thread at Feser’s blog aimed to show, despite how much he mocks “the privation theory of evil,” Law himself cannot escape its logic: his entire argument requires that the world ought to appear less evil if it is to be taken as evidence of a good God. Even though he spurns the idea that evil is a privation of good, his account of an evil world is parasitic on a good ideal; this is no surprise, though, since all evil is parasitic on good ( SCG I, 11 ). Based on the conclusions of se...