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This paper argues against the moral Turing test (MTT) as a framework for evaluating the moral performance of autonomous systems. Though the term has been carefully introduced, considered, and cautioned about in previous discussions (Allen et al. in J Exp Theor Artif Intell 12(3):251–261, 2000; Allen and Wallach 2009), it has lingered on as a touchstone for developing computational approaches to moral reasoning (Gerdes and Øhrstrøm in J Inf Commun Ethics Soc 13(2):98–109, 2015). While these efforts have not led to the detailed development of an MTT, they nonetheless retain the idea to discuss what kinds of action and reasoning should be demanded of autonomous systems. We explore the flawed basis of an MTT in imitation, even one based on scenarios of morally accountable actions. MTT-based evaluations are vulnerable to deception, inadequate reasoning, and inferior moral performance vis a vis a system’s capabilities. We propose verification—which demands the design of transparent, accountable processes of reasoning that reliably prefigure the performance of autonomous systems—serves as a superior framework for both designer and system alike. As autonomous social robots in particular take on an increasing range of critical roles within society, we conclude that verification offers an essential, albeit challenging, moral measure of their design and performance. 相似文献
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Tom Harrison 《Ethics and Information Technology》2015,17(4):275-283
This article draws on a study investigating how 11–14 year olds growing up in England understand cyber-bullying as a moral concern. Three prominent moral theories: deontology, utilitarianism and virtue ethics, informed the development of a semi-structured interview schedule which enabled young people, in their own words, to describe their experiences of online and offline bullying. Sixty 11–14 year olds from six schools across England were involved with the research. Themes emerging from the interviews included anonymity; the absence of rules, monitoring and guidance and, the challenges associated with determining the consequences of online actions. The findings demonstrate the advantages of adopting a character-based moral theory to compliment rules and/or consequence based moral theories as the basis for future research into cyber-bullying. The findings evoke some wider implications for future research into cyber-bullying that might equally be applied to investigations into other Internet related moral concerns. 相似文献
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Deborah G. Johnson 《Ethics and Information Technology》2006,8(4):195-204
After discussing the distinction between artifacts and natural entities, and the distinction between artifacts and technology, the conditions of the traditional account of moral agency are identified. While computer system behavior meets four of the five conditions, it does not and cannot meet a key condition. Computer systems do not have mental states, and even if they could be construed as having mental states, they do not have intendings to act, which arise from an agent’s freedom. On the other hand, computer systems have intentionality, and because of this, they should not be dismissed from the realm of morality in the same way that natural objects are dismissed. Natural objects behave from necessity; computer systems and other artifacts behave from necessity after they are created and deployed, but, unlike natural objects, they are intentionally created and deployed. Failure to recognize the intentionality of computer systems and their connection to human intentionality and action hides the moral character of computer systems. Computer systems are components in human moral action. When humans act with artifacts, their actions are constituted by the intentionality and efficacy of the artifact which, in turn, has been constituted by the intentionality and efficacy of the artifact designer. All three components – artifact designer, artifact, and artifact user – are at work when there is an action and all three should be the focus of moral evaluation. 相似文献
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社会责任标准SA8000的产生强烈影响我国企业的经营理念和运作模式，道德化的经营行为成为现代企业管理的潮流。SA8000本质上是一种企业的道德竞争优势，着重探讨了这一优势是如何形成的，以期我国企业能够抓住机遇，充分打造这一新的竞争优势来源。 相似文献
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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
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Armando Menéndez-Viso 《Ethics and Information Technology》2009,11(2):155-162
Transparency has evolved from an individual, dangerous power in Plato to a desirable, collective property in the contemporary world. This paper intends to give a brief account of this long and somehow surprising path and extract some interesting consequences for economic and political activities, as well as for information technologies. Six literary masterpieces are used to highlight the contradictions and dangers entailed by the abuse of the fascinating metaphor of transparency. In the end, what is usually intended when demanding transparency from a corporation, a firm or a state is more (or more accessible) information about it, i.e., understandable and abundant black and white data. This means reporting, picturing, producing material, becoming apparent, which is precisely the contrary of being transparent. We don’t want to look through, but to look directly at. The question, then, is not transparency, but opacity: what do we need and want to see, and how is this going to be produced? 相似文献
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Jeff Dunn 《Ethics and Information Technology》2012,14(4):255-265
Consider the multi-user virtual worlds of online games such as EVE and World of Warcraft, or the multi-user virtual world of Second Life. Suppose a player performs an action in one of these worlds, via his or her virtual character, which would be wrong, if the virtual world were real. What is the moral status of this virtual action? In this paper I consider arguments for and against the Asymmetry Thesis: the thesis that such virtual actions are never wrong. I also explain how the truth of the Asymmetry Thesis is closely aligned with the possibility of what Edward Castronova has called closed synthetic worlds. With some qualifications, the ultimate conclusion is that the Asymmetry Thesis is false and that these closed worlds are impossible. 相似文献
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Our moral condition in cyberspace 总被引：1，自引：1，他引：0
Diane P. Michelfelder 《Ethics and Information Technology》2000,2(3):147-152
Some kinds of technological change not only trigger new ethical problems, but also give rise to questions about those very approaches to addressing ethical problems that have been relied upon in the past. Writing in the aftermath of World War II, Hans Jonas called for a new ``ethics of responsibility,'' based on the reasoning that modern technology dramatically divorces our moral condition from the assumptions under which standard ethical theories were first conceived. Can a similar claim be made about the technologies of cyberspace? Do online information technologies so alter our moral condition that standard ethical theories become ineffective in helping us address the moral problems they create? I approach this question from two angles. First, I look at the impact of online information technologies on our powers of causal efficacy. I then go on to consider their impact on self-identity. We have good reasons, I suggest, to be skeptical of any claim that there is a need for a new, cyberspace ethics to address the moral dilemmas arising from these technologies. I conclude by giving a brief sketch of why this suggestion does not imply there is nothing philosophically interesting about the ethical challenges associated with cyberspace. 相似文献
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Michael Scanlan 《Ethics and Information Technology》2001,3(1):3-12
A case from 1996 in Oregon in which citizens' legally publicmotor vehicle information was disseminated on a World Wide Website is considered. The case evoked widespread moral outrageamong Oregonians and led to changes in the Oregon records laws.The application of either consequentialist ornon-consequentialist moral theories to this and otherinformational privacy cases is found to be inadequate.Adjudication of conflicting desires is offered as the appropriateanalytical model for moral disputes. The notion of adjudicationoffered here diverges from traditional moral theories in itsindeterminate nature. 相似文献
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深入分析工程师道德理性的内涵,比较分析中外工程师道德不同发展阶段下的"经济"与"道德"难题,剖析各自的特点,并在结合实际和案例的基础上,论证工程师道德理性的超越性、开放性。 相似文献
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Patrick Stokes 《Ethics and Information Technology》2015,17(4):237-248
There has been increasing attention in sociology and internet studies to the topic of ‘digital remains’: the artefacts users of social network services (SNS) and other online services leave behind when they die. But these artefacts also pose philosophical questions regarding what impact, if any, these artefacts have on the ontological and ethical status of the dead. One increasingly pertinent question concerns whether these artefacts should be preserved, and whether deletion counts as a harm to the deceased user and therefore provides pro tanto reasons against deletion. In this paper, I build on previous work invoking a distinction between persons and selves to argue that SNS offer a particularly significant material instantiation of persons. The experiential transparency of the SNS medium allows for genuine co-presence of SNS users, and also assists in allowing persons (but not selves) to persist as ethical patients in our lifeworld after biological death. Using Blustein’s “rescue from insignificance” argument for duties of remembrance, I argue that this persistence function supplies a nontrivial (if defeasible) obligation not to delete these artefacts. Drawing on Luciano Floridi’s account of “constitutive” information, I further argue that the “digital remains” metaphor is surprisingly apt: these artefacts in fact enjoy a claim to moral regard akin to that of corpses. 相似文献
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Ethics and Information Technology - In this paper I provide an exposition and critique of the Organic View of Ethical Status, as outlined by Torrance (2008). A key presupposition of this view is... 相似文献
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Ethics and Information Technology - Today humanity is in the midst of the massive expansion of new and fundamental technology, represented by advanced artificial intelligence (AI) systems. The... 相似文献
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科学道德、学术规范是当今学术界讨论的一个热门话题。本文以苏州大学的问卷调查为例,具体分析了目前高校科学道德和学术规范的现状和问题,提出了应对这一问题需要加强高校德育教育的措施。 相似文献