Results for 'human autonomy'

966 found
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  1. Supporting human autonomy in AI systems.Rafael Calvo, Dorian Peters, Karina Vold & Richard M. Ryan - 2020 - In Christopher Burr & Luciano Floridi (eds.), Ethics of digital well-being: a multidisciplinary approach. Springer.
    Autonomy has been central to moral and political philosophy for millenia, and has been positioned as a critical aspect of both justice and wellbeing. Research in psychology supports this position, providing empirical evidence that autonomy is critical to motivation, personal growth and psychological wellness. Responsible AI will require an understanding of, and ability to effectively design for, human autonomy (rather than just machine autonomy) if it is to genuinely benefit humanity. Yet the effects on (...) autonomy of digital experiences are neither straightforward nor consistent, and are complicated by commercial interests and tensions around compulsive overuse. This multi-layered reality requires an analysis that is itself multidimensional and that takes into account human experience at various levels of resolution. We borrow from HCI and psychological research to apply a model (“METUX”) that identifies six distinct spheres of technology experience. We demonstrate the value of the model for understanding human autonomy in a technology ethics context at multiple levels by applying it to the real-world case study of an AI-enhanced video recommender system. In the process we argue for the following three claims: 1) There are autonomy-related consequences to algorithms representing the interests of third parties, and they are not impartial and rational extensions of the self, as is often perceived; 2) Designing for autonomy is an ethical imperative critical to the future design of responsible AI; and 3) Autonomy-support must be analysed from at least six spheres of experience in order to approriately capture contradictory and downstream effects. (shrink)
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  2. Human Autonomy in the Age of Artificial Intelligence.C. Prunkl - 2022 - Nature Machine Intelligence 4 (2):99-101.
    Current AI policy recommendations differ on what the risks to human autonomy are. To systematically address risks to autonomy, we need to confront the complexity of the concept itself and adapt governance solutions accordingly.
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  3. Robot Autonomy vs. Human Autonomy: Social Robots, Artificial Intelligence (AI), and the Nature of Autonomy.Paul Formosa - 2021 - Minds and Machines 31 (4):595-616.
    Social robots are robots that can interact socially with humans. As social robots and the artificial intelligence that powers them becomes more advanced, they will likely take on more social and work roles. This has many important ethical implications. In this paper, we focus on one of the most central of these, the impacts that social robots can have on human autonomy. We argue that, due to their physical presence and social capacities, there is a strong potential for (...)
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  4. Artificial intelligence and human autonomy: the case of driving automation.Fabio Fossa - 2024 - AI and Society:1-12.
    The present paper aims at contributing to the ethical debate on the impacts of artificial intelligence (AI) systems on human autonomy. More specifically, it intends to offer a clearer understanding of the design challenges to the effort of aligning driving automation technologies to this ethical value. After introducing the discussion on the ambiguous impacts that AI systems exert on human autonomy, the analysis zooms in on how the problem has been discussed in the literature on connected (...)
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  5. Is There a Trade-Off Between Human Autonomy and the ‘Autonomy’ of AI Systems?C. Prunkl - 2022 - In Conference on Philosophy and Theory of Artificial Intelligence. Springer International Publishing. pp. 67-71.
    Autonomy is often considered a core value of Western society that is deeply entrenched in moral, legal, and political practices. The development and deployment of artificial intelligence (AI) systems to perform a wide variety of tasks has raised new questions about how AI may affect human autonomy. Numerous guidelines on the responsible development of AI now emphasise the need for human autonomy to be protected. In some cases, this need is linked to the emergence of (...)
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  6. Human vulnerability: A break to autonomy?Carlos Alberto Rosas Jimenez - 2015 - Revista de Bioética Latinoamericana 1 (16):1-16.
    In society, human vulnerability is associated with multiple causes such as poverty, injustice, discrimination and illnesses, among others. In the midst of this panorama of external agents that lead human beings to situations of vulnerability, some clearly see – although others not so much – a vulnerability proper to the human person, simply because they exist. This approach to vulnerability is considered to be a conditio humana that affects everyone. Precisely because it is a conditio humana, vulnerability (...)
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  7. Plant Autonomy and Human-Plant Ethics.Matthew Hall - 2009 - Environmental Ethics 31 (2):169-181.
    It has recently been asserted that legislative moves to consider plants as ethical subjects are philosophically foolish because plants lack autonomy. While by no means the sole basis or driving criterion for moral behavior, it is possible to directly challenge skeptical attitudes by constructing a human-plant ethics centered on fundamental notions of autonomy. Autonomous beings are agents who rule themselves, principally for their own purposes. A considerable body of evidence in the plant sciences is increasingly recognizing the (...)
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  8. Closed-Loop Brain Devices in Offender Rehabilitation: Autonomy, Human Rights, and Accountability.Sjors Ligthart, Tijs Kooijmans, Thomas Douglas & Gerben Meynen - 2021 - Cambridge Quarterly of Healthcare Ethics 30 (4):669-680.
    The current debate on closed-loop brain devices (CBDs) focuses on their use in a medical context; possible criminal justice applications have not received scholarly attention. Unlike in medicine, in criminal justice, CBDs might be offered on behalf of the State and for the purpose of protecting security, rather than realising healthcare aims. It would be possible to deploy CBDs in the rehabilitation of convicted offenders, similarly to the much-debated possibility of employing other brain interventions in this context. Although such use (...)
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  9. Self-Determining Animals: Human Nature and Relational Autonomy in Hegel's Philosophy of Nature.León Antonio Heim - 2022 - In Dagmar Kusa, Paolo Furia & Maria Cristina Clorinda Vendra (eds.), The Challenges of Autonomy and Autonomy as a Challenge. Thinking Autonomy in Challenging Times. Bratislava: Kritika & Kontext. pp. 149-162.
    The concept of autonomy, once central to the self-understanding of modern philosophy, is under attack from at least two sides: (1) on the one side, there is a reawakened interest in naturalist philosophy, questioning the hybris of human self-understanding as being “above nature” and essentially free and rational; (2) on the other side, there is the feminist critique of autonomy as the wrongful generalization of a certain masculine/western understanding of the subject as independent person. Both aim at (...)
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  10. Autonomy and Enhancement.G. Owen Schaefer, Guy Kahane & Julian Savulescu - 2013 - Neuroethics 7 (2):123-136.
    Some have objected to human enhancement on the grounds that it violates the autonomy of the enhanced. These objections, however, overlook the interesting possibility that autonomy itself could be enhanced. How, exactly, to enhance autonomy is a difficult problem due to the numerous and diverse accounts of autonomy in the literature. Existing accounts of autonomy enhancement rely on narrow and controversial conceptions of autonomy. However, we identify one feature of autonomy common to (...)
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  11. Authenticity, Autonomy, and Enhancement.Pei-hua Huang - 2015 - Dilemata 19.
    This paper aims to provide a clarification of the long debate on whether enhancement will or will not diminish authenticity. It focuses particularly on accounts provided by Carl Elliott and David DeGrazia. Three clarifications will be presented here. First, most discussants only criticise Elliott’s identity argument and neglect that his conservative position in the use of enhancement can be understood as a concern over social coercion. Second, Elliott’s and DeGrazia’s views can, not only co-exist, but even converge together as an (...)
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  12. Autonomy and Online Manipulation.Michael Klenk & Jeff Hancock - 2019 - Internet Policy Review 1:1-11.
    More and more researchers argue that online technologies manipulate human users and, therefore, undermine their autonomy. We call this the MAL view on online technology because it argues from Manipulation to Autonomy-Loss. MAL enjoys public visibility and will shape the academic discussion to come. This view of online technology, however, fails conceptually. MAL presupposes that manipulation equals autonomy loss, and that autonomy is the absence of manipulation. That is mistaken. In short, an individual can be (...)
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  13. Autonomy and the Limits of Cognitive Enhancement.Jonathan Lewis - 2021 - Bioethics 35 (1):15-22.
    In the debates regarding the ethics of human enhancement, proponents have found it difficult to refute the concern, voiced by certain bioconservatives, that cognitive enhancement violates the autonomy of the enhanced. However, G. Owen Schaefer, Guy Kahane and Julian Savulescu have attempted not only to avoid autonomy-based bioconservative objections, but to argue that cognition-enhancing biomedical interventions can actually enhance autonomy. In response, this paper has two aims: firstly, to explore the limits of their argument; secondly, and (...)
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  14. What is Wrong with Machine Art? Autonomy, Spirituality, Consciousness, and Human Survival.Ioannis Trisokkas - 2020 - Humanities Bulletin 3 (2):9-26.
    There is a well-documented Pre-Reflective Hostility against Machine Art (PRHMA), exemplified by the sentiments of fear and anxiety. How can it be explained? The present paper attempts to find the answer to this question by surveying a considerable amount of research on machine art. It is found that explanations of PRHMA based on the (alleged) fact that machine art lacks an element that is (allegedly) found in human art (for example, autonomy) do not work. Such explanations cannot account (...)
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  15. Relational approaches to personal autonomy.Ji-Young Lee - 2023 - Philosophy Compass 18 (5):e12916.
    Individualistic traditions of autonomy have long been critiqued by feminists for their atomistic and asocial presentation of human agents. Relational approaches to autonomy were developed as an alternative to these views. Relational accounts generally capture a more socially informed picture of human agents, and aim to differentiate between social phenomena that are conducive to our agency versus those that pose a hindrance to our agency. In this article, I explore the various relational conceptualizations of autonomy (...)
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  16. Autonomy and the Ethics of Biological Behaviour Modification.Julian Savulescu, Thomas Douglas & Ingmar Persson - 2014 - In Akira Akabayashi (ed.), The Future of Bioethics: International Dialogues. New York: Oxford University Press.
    Much disease and disability is the result of lifestyle behaviours. For example, the contribution of imprudence in the form of smoking, poor diet, sedentary lifestyle, and drug and alcohol abuse to ill-health is now well established. More importantly, some of the greatest challenges facing humanity as a whole – climate change, terrorism, global poverty, depletion of resources, abuse of children, overpopulation – are the result of human behaviour. In this chapter, we will explore the possibility of using advances in (...)
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  17. Understanding Autonomy: An Urgent Intervention.Samuel Reis-Dennis - 2020 - Journal of Law and the Biosciences 1 (7).
    In this paper, I argue that the principle of respect for autonomy can serve as the basis for laws that significantly limit conduct, including orders mandating isolation and quarantine. This thesis is fundamentally at odds with an overwhelming consensus in contemporary bioethics that the principle of respect for autonomy, while important in everyday clinical encounters, must be 'curtailed', 'constrained', or 'overridden' by other principles in times of crisis. I contend that bioethicists have embraced an indefensibly 'thin' notion of (...)
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  18. M-Autonomy.Thomas Metzinger - 2015 - Journal of Consciousness Studies 22 (11-12):270-302.
    What we traditionally call ‘conscious thought’ actually is a subpersonal process, and only rarely a form of mental action. The paradigmatic, standard form of conscious thought is non-agentive, because it lacks veto-control and involves an unnoticed loss of epistemic agency and goal-directed causal self-determination at the level of mental content. Conceptually, it must be described as an unintentional form of inner behaviour. Empirical research shows that we are not mentally autonomous subjects for about two thirds of our conscious lifetime, because (...)
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  19.  75
    A Relational Theory of Dignity and Human Rights: An Alternative to Autonomy.Thaddeus Metz - 2024 - The Monist 107 (3):211-224.
    In this article I draw on resources from the African philosophical tradition to construct a theory of human rights grounded on dignity that presents a challenge to the globally dominant, autonomy-based approach. Whereas the latter conceives of human rights violations as degradations of our rational nature, the former does so in terms of degradations of our relational nature, specifically, our capacity to be party to harmonious or friendly relationships. Although I have in the past presented the basics (...)
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  20. Autonomy gaps as a social pathology: Ideologiekritik beyond paternalism.Joel Anderson - 2009 - In Axel Honneth & Rainer Forst (eds.), Sozialphilosophie und Kritik. Frankfurt am Main: Suhrkamp.
    From the outset, critical social theory has sought to diagnose people’s participation in their own oppression, by revealing the roots of irrational and self-undermining choices in the complex interplay between human nature, social structures, and cultural beliefs. As part of this project, Ideologiekritik has aimed to expose faulty conceptions of this interplay, so that the objectively pathological character of what people are “freely” choosing could come more clearly into view. The challenge, however, has always been to find a way (...)
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  21. The Porosity of Autonomy: Social and Biological Constitution of the Patient in Biomedicine.Jonathan Beever & Nicolae Morar - 2016 - American Journal of Bioethics 16 (2):34-45.
    The nature and role of the patient in biomedicine comprise issues central to bioethical inquiry. Given its developmental history grounded firmly in a backlash against 20th-century cases of egregious human subjects abuse, contemporary medical bioethics has come to rely on a fundamental assumption: the unit of care is the autonomous self-directing patient. In this article we examine first the structure of the feminist social critique of autonomy. Then we show that a parallel argument can be made against relational (...)
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  22. Robots, Autonomy, and Responsibility.Raul Hakli & Pekka Mäkelä - 2016 - In Johanna Seibt, Marco Nørskov & Søren Schack Andersen (eds.), What Social Robots Can and Should Do: Proceedings of Robophilosophy 2016. IOS Press. pp. 145-154.
    We study whether robots can satisfy the conditions for agents fit to be held responsible in a normative sense, with a focus on autonomy and self-control. An analogy between robots and human groups enables us to modify arguments concerning collective responsibility for studying questions of robot responsibility. On the basis of Alfred R. Mele’s history-sensitive account of autonomy and responsibility it can be argued that even if robots were to have all the capacities usually required of moral (...)
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  23. Autonomy and Dignity.Suzy Killmister - 2022 - In Ben Colburn (ed.), The Routledge Handbook of Autonomy. New York, NY: Routledge.
    Like the ‘thoughts and prayers’ so commonly offered by politicians in the aftermath of disaster, it is incredibly common to hear ‘autonomy and dignity’ invoked together in response to some threat to human wellbeing. As such, it seems natural to assume they must bear some kind of relation to one another. But are they merely two core human interests, that happen to be vulnerable to the same kinds of threat? Or are they interrelated in a deeper way? (...)
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  24. Søren Kierkegaard’s Critique of Eudaimonism and Autonomy.Roe Fremstedal - 2018 - In Douglas Moggach, Nadine Mooren & Michael Quante (eds.), Perfektionismus der Autonomie. Brill Fink. pp. 291-308.
    This chapter focuses on how Kierkegaard criticizes both eudaimonism and Kantian autonomy for failing to account for unconditional obligations and genuine other-regard. Like Kant, Kierkegaard argues that eudaimonism makes moral virtue contingent on prudence. Kierkegaard views eudaimonism as an anthropocentric and self-regarding doctrine, which he contrasts not with Kantian autonomy but with theocentrism and proper other-regard. Kierkegaard then criticizes Kantian autonomy in much the same way as he criticizes eudaimonism. Whereas eudaimonism makes morality contingent on prudence, (...) makes morality contingent on decisions that may be revoked, he argues. As a result, human autonomy can account for hypothetical imperatives but not categorical imperatives. This line of reasoning seems problematic, however, since Kierkegaard takes Kantian autonomy to not only represent a form of moral constructivism, but also a form of moral relativism and decisionism. Still, Kierkegaard’s critique of autonomy indicates that morality and practical rationality need unconditional commitment towards what is objectively good. (shrink)
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  25. Organoid Biobanking, Autonomy and the Limits of Consent.Jonathan Lewis & Søren Holm - 2022 - Bioethics 36 (7):742-756.
    In the debates regarding the ethics of human organoid biobanking, the locus of donor autonomy has been identified in processes of consent. The problem is that, by focusing on consent, biobanking processes preclude adequate engagement with donor autonomy because they are unable to adequately recognise or respond to factors that determine authentic choice. This is particularly problematic in biobanking contexts associated with organoid research or the clinical application of organoids because, given the probability of unforeseen and varying (...)
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  26. Agency is Distinct from Autonomy.Fred Cummins - 2014 - Avant: Trends in Interdisciplinary Studies (2):98-112.
    Both autonomy and agency play central roles in the emerging enactive vocabulary. Although some treat these concepts as practically synonymous, others have sought to be more explicit about the conditions required for agency over and above autonomy. I attempt to be self-conscious about the role of the observer (or scientist) in such discussions, and emphasise that the concept of agency, in particular, is deeply entwined with the nature of the observer and the framing of the observation. This is (...)
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  27. Kant on Autonomy of the Will.Janis David Schaab - 2022 - In Ben Colburn (ed.), The Routledge Handbook of Autonomy. New York, NY: Routledge.
    Kant takes the idea of autonomy of the will to be his distinctive contribution to moral philosophy. However, this idea is more nuanced and complicated than one might think. In this chapter, I sketch the rough outlines of Kant’s idea of autonomy of the will while also highlighting contentious exegetical issues that give rise to various possible interpretations. I tentatively defend four basic claims. First, autonomy primarily features in Kant’s account of moral agency, as the condition of (...)
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  28. Rethinking Intuitive Cognition: Duns Scotus and the Possibility of the Autonomy of Human Thought.Liran Shia Gordon - 2017 - Philosophy and Theology 29 (2):221-276.
    This study will examine the ontological dependency between the thinking act of the intellect and the intelligibility of the objects of thought. Whereas the intellectual tradition prior to Duns Scotus grounds the formation of the objects of thought and our ability to understand them with certainty in different forms of participation in the divine intellect, Scotus shows that the intelligibility of the objects of thought is internal to them alone and is not dependent on participation.
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  29. A Talking Cure for Autonomy Traps : How to share our social world with chatbots.Regina Rini - manuscript
    Large Language Models (LLMs) like ChatGPT were trained on human conversation, but in the future they will also train us. As chatbots speak from our smartphones and customer service helplines, they will become a part of everyday life and a growing share of all the conversations we ever have. It’s hard to doubt this will have some effect on us. Here I explore a specific concern about the impact of artificial conversation on our capacity to deliberate and hold ourselves (...)
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  30. Neuro rights, the new human rights.Deepa Kansra - 2021 - Rights Compass.
    The human mind has been a subject matter of study in psychology, law, science, philosophy and other disciplines. By definition, its potential is power, abilities and capacities including perception, knowledge, sensation, memory, belief, imagination, emotion, mood, appetite, intention, and action (Pardo, Patterson). In terms of role, it creates and shapes societal morality, culture, peace and democracy. Today, a rapidly advancing science–technology–artificial intelligence (AI) landscape is able to reach into the inner realms of the human mind. Technology, particularly neurotechnology (...)
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  31. Biological Autonomy.Attila Grandpierre & Menas Kafatos - 2012 - Philosophy Study 2 (9):631-649.
    We argue that genuine biological autonomy, or described at human level as free will, requires taking into account quantum vacuum processes in the context of biological teleology. One faces at least three basic problems of genuine biological autonomy: (1) if biological autonomy is not physical, where does it come from? (2) Is there a room for biological causes? And (3) how to obtain a workable model of biological teleology? It is shown here that the solution of (...)
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  32. Digital Working Lives: Worker Autonomy and the Gig Economy.Tim Christiaens - 2022 - Rowman & Littlefield Publishers.
    Christiaens argues that digital technologies are fundamentally undermining workers’ autonomy by enacting systems of surveillance that lead to exploitation, alienation, and exhaustion. For a more sustainable future of work, digital technologies should support human development instead of subordinating it to algorithmic control.
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  33. The Autonomy of Psychology.Tim Crane - 1999 - In Robert Andrew Wilson & Frank C. Keil (eds.), MIT Encyclopedia of the Cognitive Sciences. Cambridge, USA: MIT Press.
    Psychology has been considered to have an autonomy from the other sciences (especially physical science) in at least two ways: in its subject-matter and in its methods. To say that the subject-matter of psychology is autonomous is to say that psychology deals with entities—properties, relations, states—which are not dealt with or not wholly explicable in terms of physical (or any other) science. Contrasted with this is the idea that psychology employs a characteristic method of explanation, which is not shared (...)
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  34. Extended Agency and the Problem of Diachronic Autonomy.Julia Nefsky & Sergio Tenenbaum - 2022 - In Carla Bagnoli (ed.), Time in Action: The Temporal Structure of Rational Agency and Practical Thought. New York: Routledge. pp. 173 - 195.
    It seems to be a humdrum fact of human agency that we act on intentions or decisions that we have made at an earlier time. At breakfast, you look at the Taco Hut menu online and decide that later today you’ll have one of their avocado burritos for lunch. You’re at your desk and you hear the church bells ring the noon hour. You get up, walk to Taco Hut, and order the burrito as planned. As mundane as this (...)
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  35. The 'Great Equalizer'? Autonomy, Vulnerability and Solidarity in Uncertain Times.Noemi Magnani - 2020 - Biblioteca Della Libertà 2 (228):1 - 22.
    In this paper I engage with the notion that Covid-19 can be seen as the ‘great equalizer’, in virtue of the widespread sense of uncertainty it has caused and the fact that it has forced us to recognize our shared human fragility. Against the view that Covid-19 is the ‘great equalizer’, I argue that, on the contrary, the pandemic reflects existing vulnerabilities and, in many cases, exacerbates them. I do so by offering first a definition of both ontological and (...)
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  36. Two Conceptions of Kantian Autonomy.Seniye Tilev - 2021 - In Camilla Serck-Hanssen & Beatrix Himmelmann (eds.), The Court of Reason: Proceedings of the 13th International Kant Congress. De Gruyter. pp. 1579-1586.
    How to interpret autonomy plays a crucial role that leads to different readings in Kant’s moral metaphysics, philosophy of religion and moral psychology. In this paper I argue for a two-layered conception of autonomy with varying degrees of justification for each: autonomy as a capacity and autonomy as a paragon-like paradigm. I argue that all healthy rational humans possess the inalienable capacity of autonomy, i. e. share the universal ground for the communicability of objective basic (...)
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  37.  34
    The Comprehensive Human Decision-Making Equation and Holistic Free Will.Juan Chavez - manuscript
    The Comprehensive Human Decision-Making Equation presents a robust model for understanding Holistic Free Will (HFW), conceptualizing decision-making as an autonomous, non-deterministic process within a complex network of influences. This model addresses the Infinite Regress issue by portraying free will as an emergent property of interacting layers, including internal beliefs, external contexts, emotional responses, cognitive biases, and habitual tendencies. Departing from traditional linear models, the equation adopts a systemic framework where each choice reflects a cumulative utility, integrating multiple components such (...)
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  38. Holistic Free Will: Bridging Autonomy, Ethics, and Structured Reality.Juan Chavez - manuscript
    This paper introduces Holistic Free Will (HFW), a transformative framework that reconceptualizes autonomy as a dynamic, relational, and ethically aspirational process embedded within structured realities. Distinct from traditional theories like libertarian free will and compatibilism, HFW integrates interdisciplinary insights from neuroscience, moral philosophy, and cultural traditions to provide a comprehensive understanding of free will that aligns individual agency with systemic and relational contexts. HFW emphasizes structured reality as comprising four dimensions—natural laws, human constructs, social norms, and personal histories—that (...)
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  39. Ape Autonomy? Social norms and moral agency in other species.Kristin Andrews - 2013 - In Petrus Klaus & Wild Markus (eds.), Philosophical Perspectives on Animals: Mind, Ethics, Morals. Transcript. pp. 173-196.
    Once upon a time, not too long ago, the question about apes and ethics had to do with moral standing—do apes have interests or rights that humans ought to respect? Given the fifty years of research on great ape cognition, life history, social organization, and behavior, the answer to that question seems obvious. Apes have emotions and projects, they can be harmed, and they have important social relationships.
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  40. Evolution and Autonomy.Paul Studtmann & Shyam Gouri-Suresh - manuscript
    The use of evolutionary game theory to explain the evolution of human norms and the behavior of humans who act according to those norms is widespread. Both the aims and motivation for its use are clearly articulated by Harms and Skyrms (2008) in the following passage: "A good theory of evolution of norms might start by explaining the evolution of altruism in Prisoner’s Dilemma, of Stag Hunting, and of the equal split in the symmetric bargaining game. These are not (...)
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  41. Expertise and the fragmentation of intellectual autonomy.C. Thi Nguyen - 2018 - Philosophical Inquiries 6 (2):107-124.
    In The Great Endarkenment, Elijah Millgram argues that the hyper-specialization of expert domains has led to an intellectual crisis. Each field of human knowledge has its own specialized jargon, knowledge, and form of reasoning, and each is mutually incomprehensible to the next. Furthermore, says Millgram, modern scientific practical arguments are draped across many fields. Thus, there is no person in a position to assess the success of such a practical argument for themselves. This arrangement virtually guarantees that mistakes will (...)
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  42. (1 other version)Autonomy and Automation: the Case of Connected and Automated Vehicles.Fossa Fabio - 2022 - In P. Kommers & M. Macedo (eds.), Proceedings of the International Conferences on ICT, Society, and Human Beings 2022; Web Based Communities and Social Media 2022; and E-Health 2022. IADIS Press. pp. 244-248.
    This short paper offers a preliminary inquiry into the impacts of driving automation on personal autonomy. Personal autonomy is a key ethical value in western culture, and one that buttresses fundamental components of the moral life such as the exercise of responsible behaviour and the full enjoyment of human dignity. Driving automation simultaneously enhances and constrains it in significant ways. Hence, its moral profile with reference to the value of personal autonomy is uncertain. Ethical analysis shows (...)
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  43. An Analysis of the Interaction Between Intelligent Software Agents and Human Users.Christopher Burr, Nello Cristianini & James Ladyman - 2018 - Minds and Machines 28 (4):735-774.
    Interactions between an intelligent software agent and a human user are ubiquitous in everyday situations such as access to information, entertainment, and purchases. In such interactions, the ISA mediates the user’s access to the content, or controls some other aspect of the user experience, and is not designed to be neutral about outcomes of user choices. Like human users, ISAs are driven by goals, make autonomous decisions, and can learn from experience. Using ideas from bounded rationality, we frame (...)
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  44. Ethics of Driving Automation. Artificial Agency and Human Values.Fabio Fossa - 2023 - Cham: Springer.
    This book offers a systematic and thorough philosophical analysis of the ways in which driving automation crosses path with ethical values. Upon introducing the different forms of driving automation and examining their relation to human autonomy, it provides readers with in-depth reflections on safety, privacy, moral judgment, control, responsibility, sustainability, and other ethical issues. Driving is undoubtedly a moral activity as a human act. Transferring it to artificial agents such as connected and automated vehicles necessarily raises many (...)
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  45. From Self‐Determination to Offspring‐Determination? Reproductive Autonomy, Procrustean Parenting, and Genetic Enhancement.Jon Rueda - 2021 - Theoria 88 (6):1086-1110.
    Emerging reprogenetic technologies may radically change how humans reproduce in the not-so-distant future. One foreseeable consequence of disruptive innovations in the procreative domain is an increase in the reproductive autonomy of intended parents. Regarding the prospective parental liberty of enhancing non-health–related traits of the offspring, one controversy has particularly dominated the literature. Does parents' choice of genetically enhancing the traits of their descendants compromise children's future personal autonomy? In this article, I will analyse the main arguments which posit (...)
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  46. The Ethics of Memory Modification: Personal Narratives, Relational Selves and Autonomy.Przemysław Zawadzki - 2022 - Neuroethics 16 (1).
    For nearly two decades, ethicists have expressed concerns that the further development and use of memory modification technologies (MMTs)—techniques allowing to intentionally and selectively alter memories—may threaten the very foundations of who we are, our personal identity, and thus pose a threat to our well-being, or even undermine our “humaneness.” This paper examines the potential ramifications of memory-modifying interventions such as changing the valence of targeted memories and selective deactivation of a particular memory as these interventions appear to be at (...)
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  47. AI Human Impact: Toward a Model for Ethical Investing in AI-Intensive Companies.James Brusseau - manuscript
    Does AI conform to humans, or will we conform to AI? An ethical evaluation of AI-intensive companies will allow investors to knowledgeably participate in the decision. The evaluation is built from nine performance indicators that can be analyzed and scored to reflect a technology’s human-centering. When summed, the scores convert into objective investment guidance. The strategy of incorporating ethics into financial decisions will be recognizable to participants in environmental, social, and governance investing, however, this paper argues that conventional ESG (...)
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  48. Human Dignity, Capital Punishment, and an African Moral Theory: Toward a New Philosophy of Human Rights.Thaddeus Metz - 2010 - Journal of Human Rights 9 (1):81-99.
    In this article I spell out a conception of dignity grounded in African moral thinking that provides a plausible philosophical foundation for human rights, focusing on the particular human right not to be executed by the state. I first demonstrate that the South African Constitutional Court’s sub-Saharan explanations of why the death penalty is degrading all counterintuitively entail that using deadly force against aggressors is degrading as well. Then, I draw on one major strand of Afro-communitarian thought to (...)
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  49. Human Goals Are Constitutive of Agency in Artificial Intelligence.Elena Popa - 2021 - Philosophy and Technology 34 (4):1731-1750.
    The question whether AI systems have agency is gaining increasing importance in discussions of responsibility for AI behavior. This paper argues that an approach to artificial agency needs to be teleological, and consider the role of human goals in particular if it is to adequately address the issue of responsibility. I will defend the view that while AI systems can be viewed as autonomous in the sense of identifying or pursuing goals, they rely on human goals and other (...)
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  50. Singularity Humanities -Singularity robot is a member of human community.Daihyun Chung - 2017 - Cheolhak-Korean Journal of Philosophy 131:189-216.
    [Abstract] Suppose that the Big Bang was the first singularity in the history of the cosmos. Then it would be plausible to presume that the availability of the strong general intelligence should mark the second singularity for the natural human race. The human race needs to be prepared to make it sure that if a singularity robot becomes a person, the robotic person should be a blessing for the humankind rather than a curse. Toward this direction I would (...)
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