In this paper, i provide an introduction to development ethics and make some observations about integral human development. i argue that although there is very little dialogue between these two traditions, they have a lot of common ground, and can helpfully inform one another. International development ethics is a largely secular field concerned with ethical reflection on the ends and means of development. i discuss four levels of ethical reflection: meta-ethical, normative, practical, or applied, and personal or integral. The first (...) three of these levels are well established in philosophical ethics. i introduce the fourth with the hope of encouraging more discussion of how individuals engaged in the theory and practice of development ethics ought to navigate the various spheres of their own lives. This last stage of ethical reflection and action can benefit greatly from work done in integral human development. Integral human development is integral in at least two ways: development is not simply economic development, but development the whole person, including social, political, creative, spiritual, etc., and development is the development of every person, whether the person is a marginalize peasant or a powerful élite. i explain why this second way of integration is both less discussed and more radical than the first. Resumen En este artículo, ofrezco una introducción a la ética del desarrollo y hago algunas observaciones sobre el desarrollo humano integral. Sostengo que, aunque hay muy poco diálogo entre estas dos tradiciones, tienen mucho terreno común y pueden ayudarse mutuamente. La ética del desarrollo internacional es un campo ampliamente secular que se ocupa de la reflexión ética sobre los fines y los medios de desarrollo. Discuto cuatro niveles de reflexión ética: meta-ético, normativo, práctico, o aplicado, y personal o integral. Los tres primeros de estos niveles están bien establecidos en la ética filosófica. Presento el cuarto con la esperanza de fomentar una mayor discusión sobre cómo los individuos involucrados en la teoría y la práctica de la ética del desarrollo deben navegar por las diversas esferas de sus propias vidas. Esta última etapa de reflexión y acción ética puede beneficiarse enormemente del trabajo realizado en el desarrollo humano integral. El desarrollo humano integral es integral en al menos dos maneras: el desarrollo no es simplemente desarrollo económico, sino el desarrollo de toda la persona, incluyendo social político, creativo, espiritual etc., y el desarrollo es el desarrollo de cada persona, sea la persona un campesino marginado o una de la ponderosa elite. Explico por qué esta segunda forma de integración es menos discutida y más radical que la primera. (shrink)

Since time immemorial, poverty reduction interventions in Sub‐Saharan Africa like everywhere in the South, have focused on the individual as the basic ingredient of a moral society (ethical individualism). According to this perspective, in order to lift human persons out of poverty, it is imperative to integrate poor persons into poverty eradication interventions irrespective of sex, social status and gender. Scholars and institutions that subscribed to this conception of poverty thought that individuals were poor because of personal weaknesses (case poverty).This (...) perspective has been greatly challenged due to the upsurge of gender and human rights scholarship in the 20th century. Gender scholars have painstakingly argued that in order to understand poverty, we need to look at society (ethical collectivism). They have rejected the Women in Development(WID) discourse that aims at integrating women into the development process in favour of the Gender and Development(GAD) approach to development and poverty reduction that aims at confronting power relations between men and women (empowerment).This GAD perspective looks at poverty in terms of the powerlessness speared head by prevailing structures in society (structural poverty) and hence the need to empower vulnerable persons such as women to challenge structures and strictures of oppression. The International Monetary fund (IMF) and World Bank as vehement promoters of economism in Sub‐Saharan Africa for decades have urged governments to include the perspectives of the poor in poverty polices through what they call participatory poverty assessments (PPAs). Despite its deceptive appearance, this PPAs stance of the IMF and World Bank tacitly looks at poverty as a case and not structural issue and that is why Uganda’s ambitious poverty reduction policy though greatly informed by Participatory Poverty Assessments greatly ignores structures and strictures that render women vulnerable to poverty. This paper critically assesses the obliviousness of Uganda’s Agricultural poverty policy to structures and how this has militated on the gender poverty production in Uganda. The paper contends that in order to realise engendered poverty eradication in Uganda, it is pertinent for the agricultural policy to ultimately make paradigm shift from focusing on the individual as the basic ingredient of a moral society (ethical individualism) to confronting structures and strictures that disempower and vulnerablelise individual moral agents (ethical collectivism). (shrink)

Many academics and world leaders have declared that there is a moral imperative to address climate change. But such claims often fall on deaf ears because the nature of the threat posed by global warming lacks many of the features of a paradigmatic moral transgression [Jamieson, Dale. 2007. The moral and political challenges of climate change. Working Paper, New York University, New York]. This paper explores these psychological obstacles to moral engagement about climate change. I argue that the temporal and (...) psychosocial distance of the threat of global warming undermines the kind of affective response that motivates moral concern. I conclude by suggesting that images focusing more on the personal and short-term consequences of global warming will generate stronger moral reactions. (shrink)

It has been claimed that (1) computer professionals should be held responsible for an undisclosed list of “undesirable events” associated with their work and (2) most if not all computer disasters can be avoided by truly understanding responsibility. Programmers, software developers, and other computer professionals should be defended against such vague, counterproductive, and impossible ideals because these imply the mandatory satisfaction of social needs and the equation of ethics with a kind of altruism. The concept of social needs is debatable (...) with no one possessing the authority to impose their version of them. Similarly, the notion of “positive responsibility” is difficult to apply, does not effectively change computing practice, and confuses good (i.e., efficient) computer engineering with good (i.e. moral) computer engineering. (shrink)

This study addresses the subject of Islamic ethics from definitional and disciplinary perspectives. It highlights the need for relevantization of Islamic ethics to contemporary issues in a systematic manner which, in turn, calls for development of Islamic ethics as a complete discipline with ability to meet all types of challenges: conceptual, practical, normative, applicative, etc. Regarding the definitional issue, different from and more expansive than the traditional understanding of alākhlāq, the researcher argues that a proper definition of ethics should include (...) ethically relevant habits, character, and behavior in its subject matter. As an academic discipline of paramount, practical significance, Islamic ethics should adequately address metaethical, normative, and applicative aspects of the subject. In terms of metaethics, Islamic ethics is derived from revealed knowledge; whereas, principles of Islamic jurisprudence (us
l al&fīqh) offers the best available methodology for the discipline in meeting demands of normativity and application. Regarding the nature of the subject of Islamic ethics, the researcher argues that understanding Islamic ethics as virtue ethics is unjustifiable reduction because a careful study of the subject from its sources would prove that Islamic ethics is rather an integrated field comprising of virtues ethics, divine command theory, duty&based ethics, etc. Therefore, Islamic ethics should be developed, taught, and learned as a whole composite of above&mentioned elements. (shrink)

AI research is being challenged with ensuring that autonomous agents learn to behave ethically, namely in alignment with moral values. Here, we propose a novel way of tackling the value alignment problem as a two-step process. The first step consists on formalising moral values and value aligned behaviour based on philosophical foundations. Our formalisation is compatible with the framework of (Multi-Objective) Reinforcement Learning, to ease the handling of an agent’s individual and ethical objectives. The second step consists in designing an (...) environment wherein an agent learns to behave ethically while pursuing its individual objective. We leverage on our theoretical results to introduce an algorithm that automates our two-step approach. In the cases where value-aligned behaviour is possible, our algorithm produces a learning environment for the agent wherein it will learn a value-aligned behaviour. (shrink)

This essay tries to demarcate and analyse Artificial Intelligence ethics. Going away from the traditional distinction in normative, meta, and applied ethics, a different split is executed, inspired by the three most prominent schools of thought: deontology, consequentialism, and Aristotelian virtue ethics. The reason behind this alternative approach is to connect all three schools back to ancient Greek philosophy. Having proven that the majority of arguments derive from some ancient Greek scholars, a new voice is initiated into the discussion, Protagoras (...) the Sophist. A big advocate of -the later conceived- humanism and relativism, Protagoras is used as a prism to examine a new ethical model that is based on the personalization of agents. In other words, even though theories of objectivity have overflown contemporary discussions of finding a robust ethical model for Artificial Intelligence agents, there is potential in a subjective model, personalised after each and every user. (shrink)

As the capabilities of artificial intelligence systems improve, it becomes important to constrain their actions to ensure their behaviour remains beneficial to humanity. A variety of ethical, legal and safety-based frameworks have been proposed as a basis for designing these constraints. Despite their variations, these frameworks share the common characteristic that decision-making must consider multiple potentially conflicting factors. We demonstrate that these alignment frameworks can be represented as utility functions, but that the widely used Maximum Expected Utility paradigm provides insufficient (...) support for such multiobjective decision-making. We show that a Multiobjective Maximum Expected Utility paradigm based on the combination of vector utilities and non-linear action–selection can overcome many of the issues which limit MEU’s effectiveness in implementing aligned AI. We examine existing approaches to multiobjective AI, and identify how these can contribute to the development of human-aligned intelligent agents. (shrink)

This book provides an overview of the current debates about the nature and extent of our moral obligations to animals. Which, if any, uses of animals are morally wrong, which are morally permissible and why? What, if any, moral obligations do we, individually and as a society, have towards animals and why? How should animals be treated? Why? We will explore the most influential and most developed answers to these questions – given by philosophers, scientists, and animal advocates and their (...) critics – to try to determine which positions are supported by the best moral reasons. (shrink)

It has been claimed that (1) computer professionals should be held responsible for an undisclosed list of “undesirable events” associated with their work and (2) most if not all computer disasters can be avoided by truly understanding responsibility. Commentators of “A Critique of Positive Responsibility in Computing” argue that this is not Donald Gotterbarn’s view (Gotterbarn, JSEE 14(2):235–239, 2008) but that a critique of the view nevertheless raises significant moral issues within computing such as the ethical goals of a computing (...) profession, the appropriate ethical stance toward bugs, and the public good with respect to computing (Miller, JSEE 14(2):245–249, 2008). Commentators also argue that “A Critique”’s “profitable misreading” demonstrates the “moral ecology” of organizations “dedicated narrowly to financial success” and that other “moral ecologies” that are customer or quality driven can be shown to be more important or preeminent (Huff, JSEE 14(2):241–244, 2008). It is argued here that (1) the hyper-inflated reading of Gotterbarn’s and Ladd’s views on positive responsibility persists despite Gotterbarn’s explicit rejection of it, and that (2) such a reading of positive responsibility cannot be placed within a single moral ecology, nor can a single moral ecology be shown to be any more important or preeminent than others. (shrink)

The aim of the article is to analyze the role played by popularization and training within nanotechnology as a mean to build a bridge between Nanosciences and Nanotechnologies; its applications in Biology, Biotechnology and Health Care Industry; and the object of study of Bioethics, mainly its general view. The article begins with a brief presentation of the basic concepts of Bioethics; of the paradigm of the relationship between science, technology and society; and of the contribution of general scientific and technological (...) knowledge to Bioethics. Afterwards, it analyzes in detail the interdisciplinary relationship of sciences and technologies with Bioethics and presents a brief conceptual exposition of Nanotechnology as well as its benefits and risks. The article ends by presenting some arguments in favor of considering popularization and training in Nanotechnology as a bridge towards bioethics. Finally, some general conclusions are sketched. (shrink)

Artificial general intelligence is a greatly anticipated technology with non-trivial existential risks, defined as machine intelligence with competence as great/greater than humans. To date, social scientists have dedicated little effort to the ethics of AGI or AGI researchers. This paper employs inductive discourse analysis of the academic literature of two intellectual groups writing on the ethics of AGI—applied and/or ‘basic’ scientific disciplines henceforth referred to as technicians (e.g., computer science, electrical engineering, physics), and philosophy-adjacent disciplines henceforth referred to as PADs (...) (e.g., philosophy, theology, anthropology). These groups agree that AGI ethics is fundamentally about mitigating existential risk. They highlight our moral obligation to future generations, demonstrate the ethical importance of better understanding consciousness, and endorse a hybrid of deontological/utilitarian normative ethics. Technicians favor technocratic AGI governance, embrace the project of ‘solving’ moral realism, and are more deontologically inclined than PADs. PADs support a democratic approach to AGI governance, are more skeptical of deontology, consider current AGI predictions as fundamentally imprecise, and are wary of using AGI for moral fact-finding. (shrink)

The task of this article is to outline foundations of a Marxist-humanist approach to communication justice, media justice, and digital justice. A dialectical approach to justice is outlined that di...

The influence that traditional Ghanaian norms, taboos, and folktales had in ensuring environmental protection and sustainability has been greatly minimized by the inroads of foreign cultures and religions such as Christianity and Islam. Currently, modern methods of environmental protection and sustainability have not achieved the desired goals. As a result, Ghana is at the mercy of countless forms of environmental abuses to the extent that Ghana is ranked the seventh dirtiest nation and also second in open defecation worldwide. This paper (...) examines how the incorporation of Humanist ethical principles to integrate with the traditional Ghanaian environmental taboos and modern technological methods to salvage the continuous and relentless environmental abuses in Ghana. (shrink)

Engineering societies such as the National Society of Professional Engineers (NSPE) and associated entities have defined engineering and professionalism in such a way as to require the benefit of humanity (NSPE 2009a, Engineering Education Resource Document. NSPE Position Statements. Governmental Relations). This requirement has been an unnecessary and unfortunate add-on. The trend of the profession to favor the idea of requiring the benefit of humanity for professionalism violates an engineer’s rights. It applies political pressure that dissuades from inquiry, approaches to (...) new knowledge and technologies, and the presentation, publication, and use of designs and research findings. Moreover, a more politically neutral definition of engineering and/or professionalism devoid of required service or benefit to mankind does not violate adherence to strong ethical standards. (shrink)

The purpose of this study is to investigate the influence of the dimensions of the theory of planned behavior, gender and course majors on unethical behavior intentions among Generation Y undergraduates. The sample of this study comprises 245 undergraduates from a private higher education institution (PHEI) in Malaysia. The instrument of this study is developed based on concepts developed from extant literature. Reliability and validity is accessed using Cronbach’s Alpha and Exploratory Factor Analysis respectively. Social desirability bias was monitored utilizing (...) concepts adapted from Phillips and Clancy (American Journal of Sociology, 77(5), 921–940, 1972 ). Multiple Linear Regression and Independent sample T-tests were used for hypotheses testing. As a whole, results indicate that egoism, utilitarianism and magnitude of consequences exerted significant influence on unethical behavior intentions. Peer influence was not significant. In terms of gender, unethical intentions among males were influenced by egoism and peer influenced while females by utilitarianism and magnitude of consequences. Business majors did not consider magnitude of consequences significant in unethical behavior intentions. Ethical values form the fundamentals of ethical culture within organizations and a business environment which is increasingly based on self-regulation. Ethics is an essential part of the holistic personal development of future business leaders. As such, by understanding ethical attitudes and perceptions, we can draw implications for the further enhancements of teaching and learning of Business Ethics in academia as well as the development of ethical culture in the Malaysian context. Educators, parents and society also need to realise their role in the ethical development of these future Malaysian leaders. The framework of this study could be extended to actual behaviors, adult samples and also account for religiosity and age. This study utilizes the established dimensions and framework of the Theory of Planned Behavior in bridging the gap of research in unethical behavior within the context of a PHEI in Malaysia. (shrink)

Ethics is a philosophical branch of inquiry that reasons between what is right and wrong. The moral philosophy of Socrates, Aristotle, and Plato from ancient Greek became the basis of most of the western ethics. These days, ethics can be divided based on its inquiries for example, normative, descriptive, metaethics, and applied ethics or based on its theories like utilitarianism, emotivism, and universal ethics. In context with applied ethics that examines issues involving emerging technologies, this study will look into the (...) ethics of Malaysian stem cell technology based on written literature. It was mainly to identify Malaysian literature on stem cell ethics through conventional search since the mainstream international database indicated an obvious shortage. The critical review of this literature will facilitate in the understanding of unique position of Malaysia towards stem cell and its ethics in reference to the limited number. Despite the limitation, this can be a preliminary study urging for more inquiries and exploration to fulfil the multiple perspectives in ethics such as the diversity of Malaysian ethics, the impact of ethics in stem cell regulation in Malaysia, and if western contemporary ethics influences Malaysian ethics particularly involving stem cell technology. (shrink)