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1.
Among ethicists and engineers within robotics there is an ongoing discussion as to whether ethical robots are possible or
even desirable. We answer both of these questions in the positive, based on an extensive literature study of existing arguments.
Our contribution consists in bringing together and reinterpreting pieces of information from a variety of sources. One of
the conclusions drawn is that artifactual morality must come in degrees and depend on the level of agency, autonomy and intelligence
of the machine. Moral concerns for agents such as intelligent search machines are relatively simple, while highly intelligent
and autonomous artifacts with significant impact and complex modes of agency must be equipped with more advanced ethical capabilities.
Systems like cognitive robots are being developed that are expected to become part of our everyday lives in future decades.
Thus, it is necessary to ensure that their behaviour is adequate. In an analogy with artificial intelligence, which is the
ability of a machine to perform activities that would require intelligence in humans, artificial morality is considered to
be the ability of a machine to perform activities that would require morality in humans. The capacity for artificial (artifactual)
morality, such as artifactual agency, artifactual responsibility, artificial intentions, artificial (synthetic) emotions,
etc., come in varying degrees and depend on the type of agent. As an illustration, we address the assurance of safety in modern
High Reliability Organizations through responsibility distribution. In the same way that the concept of agency is generalized in the case of artificial agents, the concept of moral agency, including responsibility, is generalized too. We propose to look at artificial moral agents as having functional responsibilities within a network
of distributed responsibilities in a socio-technological system. This does not take away the responsibilities of the other
stakeholders in the system, but facilitates an understanding and regulation of such networks. It should be pointed out that
the process of development must assume an evolutionary form with a number of iterations because the emergent properties of
artifacts must be tested in real world situations with agents of increasing intelligence and moral competence. We see this
paper as a contribution to the macro-level Requirement Engineering through discussion and analysis of general requirements
for design of ethical robots. 相似文献
2.
Floridi and Sanders, seminal work, “On the morality of artificial agents” has catalyzed attention around the moral status of computer systems that perform tasks for humans, effectively acting as “artificial agents.” Floridi and Sanders argue that the class of entities considered moral agents can be expanded to include computers if we adopt the appropriate level of abstraction. In this paper we argue that the move to distinguish levels of abstraction is far from decisive on this issue. We also argue that adopting certain levels of abstraction out of context can be dangerous when the level of abstraction obscures the humans who constitute computer systems. We arrive at this critique of Floridi and Sanders by examining the debate over the moral status of computer systems using the notion of interpretive flexibility. We frame the debate as a struggle over the meaning and significance of computer systems that behave independently, and not as a debate about the ‘true’ status of autonomous systems. Our analysis leads to the conclusion that while levels of abstraction are useful for particular purposes, when it comes to agency and responsibility, computer systems should be conceptualized and identified in ways that keep them tethered to the humans who create and deploy them. 相似文献
3.
从学生时代就养成好的行为习惯,有利于日后形成良好的道德品质,促进社会和谐发展。进行思想品德教学的首要目标就是对学生的思想品质、言行举止进行规范,由此可见,在思想品德教学中渗透养成教育,会取得更加理想的教学效果。本文主要对如何在初中思想品德教学中实施养成教育进行深入研究。 相似文献
4.
Ryan Tonkens 《Ethics and Information Technology》2012,14(2):137-149
The emerging discipline of Machine Ethics is concerned with creating autonomous artificial moral agents that perform ethically
significant actions out in the world. Recently, Wallach and Allen (Moral machines: teaching robots right from wrong, Oxford
University Press, Oxford, 2009) and others have argued that a virtue-based moral framework is a promising tool for meeting this end. However, even if we
could program autonomous machines to follow a virtue-based moral framework, there are certain pressing ethical issues that
need to be taken into account, prior to the implementation and development stages. Here I examine whether the creation of
virtuous autonomous machines is morally permitted by the central tenets of virtue ethics. It is argued that the creation of
such machines violates certain tenets of virtue ethics, and hence that the creation and use of those machines is impermissible.
One upshot of this is that, although virtue ethics may have a role to play in certain near-term Machine Ethics projects (e.g.
designing systems that are sensitive to ethical considerations), machine ethicists need to look elsewhere for a moral framework
to implement into their autonomous artificial moral agents, Wallach and Allen’s claims notwithstanding. 相似文献
5.
Frances S. Grodzinsky Keith W. Miller Marty J. Wolf 《Ethics and Information Technology》2008,10(2-3):115-121
In their important paper “Autonomous Agents”, Floridi and Sanders use “levels of abstraction” to argue that computers are or may soon be moral agents. In this paper we use the same levels of abstraction to illuminate differences between human moral agents and computers. In their paper, Floridi and Sanders contributed definitions of autonomy, moral accountability and responsibility, but they have not explored deeply some essential questions that need to be answered by computer scientists who design artificial agents. One such question is, “Can an artificial agent that changes its own programming become so autonomous that the original designer is no longer responsible for the behavior of the artificial agent?” To explore this question, we distinguish between LoA1 (the user view) and LoA2 (the designer view) by exploring the concepts of unmodifiable, modifiable and fully modifiable tables that control artificial agents. We demonstrate that an agent with an unmodifiable table, when viewed at LoA2, distinguishes an artificial agent from a human one. This distinction supports our first counter-claim to Floridi and Sanders, namely, that such an agent is not a moral agent, and the designer bears full responsibility for its behavior. We also demonstrate that even if there is an artificial agent with a fully modifiable table capable of learning* and intentionality* that meets the conditions set by Floridi and Sanders for ascribing moral agency to an artificial agent, the designer retains strong moral responsibility. 相似文献
6.
目前应用领域的机器人缺乏意识、精神状态和感觉这些情感条件,机器人只是按照人类设定的程序进行遵循一定的规则行为。判定一个机器人能否称得上人工物道德行为体（AMAs）．似乎取决于是否具有情感因素。道德与情感之间有着紧密联系的关系。然而．行为主义和表现主义认为,即使缺乏情感的机器也应当受到道德关护。从机器人的应用实践来看．无论是认知缺陷角色的机器人、奴仆角色机器人还是财产物角色机器人．他们都有相应的道德地位,都应当受到不同方式的伦理关护。随着人工智能的发展,我们认为,未来我们一定能够制造出一种具有情感的AMAs机器人。 相似文献
7.
Mark Coeckelbergh 《Ethics and Information Technology》2010,12(3):235-241
Can we build ‘moral robots’? If morality depends on emotions, the answer seems negative. Current robots do not meet standard necessary conditions for having emotions: they lack consciousness, mental states, and feelings. Moreover, it is not even clear how we might ever establish whether robots satisfy these conditions. Thus, at most, robots could be programmed to follow rules, but it would seem that such ‘psychopathic’ robots would be dangerous since they would lack full moral agency. However, I will argue that in the future we might nevertheless be able to build quasi-moral robots that can learn to create the appearance of emotions and the appearance of being fully moral. I will also argue that this way of drawing robots into our social-moral world is less problematic than it might first seem, since human morality also relies on such appearances. 相似文献
8.
在学术道德之风日下的今日,研究生的学术道德教育也受到了前所未有的挑战,研究生学术道德教育被提上了高校研究生思想道德教育的重要日程。高校关工委作为研究生思想政治教育工作的有效补充和重要监督,在研究生学术道德教育中担当着重要的角色。高校关工委应当利用自身独特优势融入研究生学术道德教育工作,从而达到净化校园环境,弘扬学术精神,端正学术态度的目的。 相似文献
9.
“孝道”是中华民族文化和中国传统道德的一个基本的、重要的内容,是人们道德行为的生长点。文章论述了将孝道传承与高校德育教育相融合的必要性及重大意义,分析了二者融合的路径和策略,以期为提高大学生思想素质、提高高校德育教育的实效性提供借鉴。 相似文献
10.
自古以来,道德教育都是教育中非常重要的一个组成部分。古人云：“才德全尽谓之圣人,才德兼亡谓之愚人,德胜才谓之君子,才胜德谓之小人。”（司马光《资治通鉴》）今天我们仍然强调“德才兼备,以德为先”,可见,任何时候,道德教育都对人才的培养发挥着至关重要的作用。然而,目前我国“基础课”道德教育存在许多问题,尽快改变其现状,显得尤为重要。 相似文献
11.
12.
大学语文课程要在传授专业知识的同时,对学生进行思想政治教育,达到语文课程立德树人的目的。该文从语文课程思政建设的意义、语文课具备的德育功能和人文属性出发,对确定思想政治教育内容、明确语文课程思政教学目标、构建教学体系、创新教学手段和方法等方面进行了探讨。 相似文献
13.
Fabio Fossa 《Ethics and Information Technology》2018,20(2):115-126
The aim of this paper is to offer an analysis of the notion of artificial moral agent (AMA) and of its impact on human beings’ self-understanding as moral agents. Firstly, I introduce the topic by presenting what I call the Continuity Approach. Its main claim holds that AMAs and human moral agents exhibit no significant qualitative difference and, therefore, should be considered homogeneous entities. Secondly, I focus on the consequences this approach leads to. In order to do this I take into consideration the work of Bostrom and Dietrich, who have radically assumed this viewpoint and thoroughly explored its implications. Thirdly, I present an alternative approach to AMAs—the Discontinuity Approach—which underscores an essential difference between human moral agents and AMAs by tackling the matter from another angle. In this section I concentrate on the work of Johnson and Bryson and I highlight the link between their claims and Heidegger’s and Jonas’s suggestions concerning the relationship between human beings and technological products. In conclusion I argue that, although the Continuity Approach turns out to be a necessary postulate to the machine ethics project, the Discontinuity Approach highlights a relevant distinction between AMAs and human moral agents. On this account, the Discontinuity Approach generates a clearer understanding of what AMAs are, of how we should face the moral issues they pose, and, finally, of the difference that separates machine ethics from moral philosophy. 相似文献
14.
Delegating and Distributing Morality: Can We Inscribe Privacy Protection in a Machine? 总被引：1，自引：1，他引：1
This paper addresses the question of delegation of morality to a machine, through a consideration of whether or not non-humans
can be considered to be moral. The aspect of morality under consideration here is protection of privacy. The topic is introduced
through two cases where there was a failure in sharing and retaining personal data protected by UK data protection law, with
tragic consequences. In some sense this can be regarded as a failure in the process of delegating morality to a computer database.
In the UK, the issues that these cases raise have resulted in legislation designed to protect children which allows for the
creation of a huge database for children. Paradoxically, we have the situation where we failed to use digital data in enforcing
the law to protect children, yet we may now rely heavily on digital technologies to care for children. I draw on the work
of Floridi, Sanders, Collins, Kusch, Latour and Akrich, a spectrum of work stretching from philosophy to sociology of technology
and the “seamless web” or “actor–network” approach to studies of technology. Intentionality is considered, but not deemed
necessary for meaningful moral behaviour. Floridi’s and Sanders’ concept of “distributed morality” accords with the network
of agency characterized by actor–network approaches. The paper concludes that enfranchizing non-humans, in the shape of computer
databases of personal data, as moral agents is not necessarily problematic but a balance of delegation of morality must be
made between human and non-human actors. 相似文献
15.
科学技术与伦理道德的双向运动 总被引：3，自引：0，他引：3
从人类认识史上关于科学与伦理关系及科技发展对伦理道德的推动作用入手。进而讨论了伦理道德对科技发展的影响，指出良好的道德风尚和素养都是推动科技发展的重要精神力量 相似文献
16.
实习实训是高职院校有效推进人才培养模式的重要形式,也是培养高素质应用型人才的重要途径。但是目前,实习实训期间的思政教育普遍存在着重视不够、教育内容缺乏、手段单一、缺少有效机制保证等问题。本文将依据目前现状和问题,提出实习实训期间思政教育对策与建议。 相似文献
17.
目睹目前中职生普遍存在的严重的情感冷漠、道德低下的情形,作为多年来从事语文教学工作的一线教师,内心深感焦虑。笔者认为帮助中职学生建立健全情感、道德素养,是中职语文教学的重要目标。为此,中职语文必须革新教学理念,创新教学方法,改善师生关系,营造愉悦氛围,才能发挥语文的情感、道德内化功用。 相似文献
18.
高等职业院校要坚持育人为本,德育为先,把立德树人作为根本任务。这不仅进一步明确了高职院校的人才培养目标,同时也对全面提高高职思想政治课教育教学质量提出了新的要求。在这种新的要求下,思想政治课教师的能力要不断地提高,以适应新形势、新发展的需要。应实施＂以学生为主体,以教师为主导＂的课堂教学模式,充分发挥教师的导向作用。 相似文献
19.
高中阶段,学生的自我意识越来越强,青春期的叛逆心理使很多学生的思想道德发展容易出现偏差。高中政治课堂作为对青少年开展思想道德教育的主要阵地,必须充分发挥立德树人的引领价值。要在教学过程中深刻把握高中生的思想特点,分析其道德出现偏差的原因,有效贯彻落实立德树人理念。通过挖掘贯彻教材中的德育渗透点、优化教学方法、落实实践活动、引入时政热点、丰富教学内容等途径,使学生有效学习思想政治课程,逐步提升自身的道德践行意识,形成积极健康的人格。 相似文献
20.
Rafael Capurro 《Ethics and Information Technology》2008,10(2-3):167-173
The paper presents a critical appraisal of Floridi’s metaphysical foundation of information ecology. It highlights some of the issues raised by Floridi with regard to the axiological status of the objects in the “infosphere,” the moral status of artificial agents, and Floridi’s foundation of information ethics as information ecology. I further criticise the ontological conception of value as a first order category. I suggest that a weakening of Floridi’s demiurgic information ecology is needed in order not to forget the limitations of human actors and/or of their surrogates, digital agents. I plea for a rational theoretical and practical view of such agents beyond utopian reasoning with regard to their potential moral status. 相似文献