Ethics and risks between human and robotic interaction

2019 ◽  
Vol 20 (1) ◽  
pp. 134-147
Author(s):  
Lin Yu ◽  
Shejiao Ding
Keyword(s):  
Industrial Robot ◽  
Service Robot ◽  
Human Society ◽  
Human Beings ◽  
Safety Design ◽  
The World ◽  
Increasing Demand ◽  
Machine Standards ◽  
Related Technique ◽  
Close Contacts

Abstract Robot is definitely playing important role in human society. Low contact on machine standards is mostly on industrial robot while close contacts are in increasing demand in service robot, etc. The development of robotics with advanced hardware and artificial intelligence (AI) provide the possibility with human beings while close contacts raise many new issues on ethics and risks. For interaction, the related technique of perception, cognition and interaction are briefly introduced. For ethics, rules should be given for the robot designers to include ethics for certain application while risks should be evaluated during the experiment test. To make efficient decision, safety design with AI technology should be put on agenda for roboticists. Except from the risks, ethics raise many challenges while most of them can be solved by developing technologies while some of the problems exist in human’s society which also raise the questions for the human beings. More broader vision should be taken from different social departments together to avoid the possible embarrassed issues. It’s time to welcome the world of robotics and related techniques will make life more efficient while human-robot coexistence society will come one day and law should be imposed on both.

Preserving the world for Christ

2008 ◽  
Vol 61 (1) ◽  
pp. 64-82 ◽  
Author(s):  
Barry Harvey
Keyword(s):  
Human Life ◽  
Human Society ◽  
Conceptual Basis ◽  
Human Beings ◽  
City Of God ◽  
Common Life ◽  
The Past ◽  
The World

AbstractThe practices, habits and convictions that once allowed the inhabitants of Christendom to determine what they could reasonably do and say together to foster a just and equitable common life have slowly been displaced over the past few centuries by new configurations which have sought to maintain an inherited faith in an underlying purpose to human life while disassociating themselves from the God who had been the beginning and end of that faith. In the end, however, these new configurations are incapable of sustained deliberations about the basic conditions of our humanity. Dietrich Bonhoeffer's theology provides important clues into what it takes to make and keep human life human in such a world. The first part of this essay examines Bonhoeffer's conception of the last things, the things before the last, and what binds them together. He argues that the things before the last do not possess a separate, autonomous existence, and that the positing of such a breach has had disastrous effects on human beings and the world they inhabit. The second part looks at Bonhoeffer's account of the divine mandates as the conceptual basis for coping with a world that has taken leave of God. Though this account of the mandates has much to commend it, it is hindered by problematic habits of interpretation that leave it vacillating between incommensurable positions. Bonhoeffer's incomplete insights are thus subsumed within Augustine's understanding of the two orders of human society set forth in City of God.

scholarly journals KAVIÑAR AṞIVUMATI KAVITAIKAḶIL UVAKAI [HILARITY IN ARIVUMATHI’S POETRY]

2022 ◽  
pp. 96-103
Author(s):  
SUGUNADEVI VEERAN ◽  
S.SANTHIYA
Keyword(s):  
Emotional State ◽  
Human Mind ◽  
Human Society ◽  
Human Beings ◽  
Human Happiness ◽  
The World ◽  
Living Being ◽  
The Way

It is knowledge and emotion that haunt human society. From the day the world appeared until the day the world ended, knowledge and emotion existed. According to Thiruvalluvar, knowledge that calms the emotion in his kural. Meyppatu are manifestations of mental consciousness. Tholkkappiyar has numbered the emotions that appear in the human mind in his epic Tholkkappiyam in Chapter Porulathigaaram. He has analyzed the emotions that appear within him in a way that others can know and understand very accurately (Meyppatu). They are eight types of emotions that apply to all human beings in the world. Meyppatu are the expression of human instincts. This dissertation aims to find out how the poetic enlightenment has been manipulated in the poetic epistemology of the numerical facts stated in the economics of Tholkappiam the fact of the matter is that consciousness is an emotional state that paves the way for human happiness. Any living being born into the world wants to be happy. Therefore, the researcher has used the poems of Arivumathi to prove this fact.

scholarly journals Rebuilding a Smart and Sustainable Human Society for the World

2021 ◽  
Author(s):  
Renaud Richard
Keyword(s):  
Sustainable Development ◽  
Sustainable Development Goals ◽  
Project Managers ◽  
Human Society ◽  
Human Beings ◽  
The World ◽  
Development Goals ◽  
Share Information ◽  
Shed Light

A bit under 10 years: That’s what it took engineers and project managers to bring some human beings to the Moon in the 60’s. That’s also the time we have to act and rebuild a smart and sustainable human society for the world, and one good indicator for this is reaching the UN’s Sustainable Development Goals by the year 2030. The Sulitest’s matrix gives an excellent structure to explain the current situation and share information in a structured and helpful way; a way in which all can find an answer to this key question: “What can YOU do NOW to rebuild a smart and sustainable society for the world?” The Framework for Strategic Sustainable Development, also known as The Natural Step Framework, is the best approach I’ve found to help create needed systemic and strategic changes. Examples from the business or scientific areas can shed light on how to achieve this incredibly needed change to discuss the role of technology, and to explore how systems change and can be transformed. In this paper, I’ll share some of the experience and learnings I’ve gained over the last 20 years, trying to acce lerate change towards sustainability. I’ll share the fact that it’s fun and motivating, as well as an incredible opportunity for all, even if it’s not necessarily always easy like most good things which do require efforts to reach. And for all the ones who won’t be able to read further: If not now, when? If not here, where? If not you and I, who?

scholarly journals IBN KHALDUN DAN PEMIKIR SOSIAL BUDAYA

2018 ◽  
Vol 2 (2) ◽  
pp. 61
Author(s):  
M. Zainuddin
Keyword(s):  
Religious Values ◽  
Human Society ◽  
Human Beings ◽  
Social Phenomena ◽  
Ibn Khaldun ◽  
Theory Of Evolution ◽  
The World ◽  
Independent Entity ◽  
Good And Evil

<p>The greatness of Ibn Khaldun's name makes the world recognized and reviewed his thoughts. If we revisit the treasury of medieval Islamic intellectual thought and develop a tradition of thought in the world of campus, this tradition and culture is good to do. This paper raises who is really the figure of Ibn Khaldun and how his thoughts are especially on his social cultural thinking. Ibn Khaldun's theory of social phenomena includes the theory of evolution that views social phenomena as the dynamics of society, nations and states that differ across generations. The human society according to Ibn Khaldun is an independent entity. and can be perfectly managed regardless of religious values. He says humans can be good and evil at the same time. Man is evil because of animal nature, and on the contrary, man is good because of his involvement with other human beings. Ibn Khaldun's mind is so visionary that it is relevant to the context of the development of the era as developed by modern philosophers which actually comes from the socio-cultural view of Ibn Khaldun.</p><p> </p><p>Begitu besar nama Ibn Khaldun sehingga dunia mengakui dan mengkaji kembali pemikiran-pemikirannya. Jika kita menguak kembali khazanah pemikiran intelektual Islam abad pertengahan dan mengembangkan tradisi pemikiran di dunia kampus, tradisi dan budaya ini bagus untuk dilakukan. Tulisan ini mengangkat siapakah sesungguhnya sosok Ibn Khaldun itu dan bagaimana pemikirannya khususnya pada pemikiran sosial budayanya. Teori fenomena sosial Ibn Khaldun termasuk teori evolusi yang memandang fenomena sosial sebagai dinamika masyarakat, bangsa dan negara yang berbeda antar generasi. Masyarakat manusia menurut Ibn Khaldun adalah suatu entitas yang independen. dan dapat diurus secara sempurna lepas dari nilai-nilai agama. Menurutnya manusia bisa baik clan jahat pada saat yang sama. Manusia jahat karena adanya sifat dasar kebinatangan, dan sebaliknya, manusia itu baik karena keterlibatannya dengan manusia lain. Pemikiran Ibn Khaldun sangat visioner sehingga relevan dengan konteks perkembangan jaman sebagaimana yang kemudian dikembangkan oleh filsuf modern yang sesungguhnya bermuara dari pandangan sosial budaya Ibnu Khaldun.</p><p> </p><p> </p>

scholarly journals RELATION OF SOCIAL BACKGROUND AND FOLK MUSIC OF UTTARAKHAN

2015 ◽  
Vol 3 (1SE) ◽  
pp. 1-3
Author(s):  
Sontesh Pathak ◽  
Manisha Bhatt
Keyword(s):  
Folk Music ◽  
Social Background ◽  
English Word ◽  
Human Society ◽  
Human Beings ◽  
Influence Area ◽  
The Family ◽  
The World ◽  
Folk Literature ◽  
Area Of Influence

The world is the largest unit of human society and its important part is society. Folk literature, folk art and consequent folk culture are the creation of this way of life. Many families form a society by joining one family. Every person in the family plays an important role in building the family, society, nation and the world. India is a culture oriented country in the whole world. The word Sanskrit is related to Sanskar which means to amend, to refine and to make perfect. The word culture became synonymous with the English word culture. It means to create or improve. Rites are hidden in culture itself. Even though the music art originated in the religion-oriented India, the innate feelings and inspirations of human beings have changed. It has been developed and brought up in the womb of music. The social background and folk music of Uttarakhand is closely related. Garhwal and Kumaon divisions, Uttarakhand, the birthplace of Adyashakti Parvati, has been the taphbhoomi of sages and sages since ancient times, Mahakavi Kalidas has worshiped the Himalayas in the Mangal Shloka of his epic and called Nagadhiraj the deity of God and earth. Both these centers of Devbhoomi took their area of ​​influence, due to which the influence area of ​​Kedar came to be called 'Kedarkhand' and Kailash Mansarovar's area of ​​influence was called 'Manaskhand'. विश्व मानव समाज की वृहत्तम इकाई है और इसका महत्वपूर्ण अंग है, समाज। लोक साहित्य, लोककला और परिणामस्वरूप लोक संस्कृति इस जीवन पद्धति की निर्मिति है। एक परिवार से जुड़कर अनेक परिवार समाज बनाते हैं। परिवार में प्रत्येक व्यक्ति, परिवार, समाज, राष्ट्र और विश्व के निर्माण में एक महत्वपूर्ण भूमिका निभाता है। समस्त विश्व में भारत संस्कृति प्रधान देश है। संस्कृति शब्द का सम्बन्ध संस्कार से है जिसका अर्थ है - संशोधन करना, परिष्कार करना एवं उत्तम बनाना। संस्कृति शब्द अंग्रेजी शब्द कल्चर का पर्यायवाची बना। इसका अर्थ है पैदा करना या सुधारना। संस्कृति में ही संस्कार छिपे होते हैं। धर्म प्रधान भारत में संगीत कला का उद्गम भले ही मानव की सहज भावनाओं एवं प्रेरणाओं के अभ्यंतर हुआ हो। उसका विकास व पालन-पोषण संगीत की कोख में हुआ है। उत्तराखण्ड की सामाजिक पृष्ठभूमि और लोकसंगीत का गहरा सम्बन्ध है। ‘‘गढ़वाल तथा कुमाऊँ मण्डल, आद्यशक्ति पार्वती की जन्मभूमि उत्तराखण्ड, प्राचीनकाल से ही ऋषि-मुनियों की तपोभूमि रही है, महाकवि कालिदास ने अपने महाकाव्य के मंगल श्लोक में हिमालय की वंदना कर नगाधिराज को देवात्मा एवं पृथ्वी का मानदण्ड कहा है। देवभूमि के इन दोनों केन्द्रों ने अपने प्रभाव क्षेत्र में लिया था जिस कारण केदार के प्रभाव क्षेत्र को ‘केदारखण्ड’ और कैलाश मानसरोवर के प्रभाव क्षेत्र को ‘मानसखण्ड’ कहा जाने लगा।9

scholarly journals Ecological Consciousness and Self-Realization-- an Identification: A Step towards Spiritualistic World

2020 ◽  
pp. 1-4
Author(s):  
Dr. Mayuri Barman
Keyword(s):  
Holistic Approach ◽  
Religious Practices ◽  
Human Society ◽  
Human Beings ◽  
True Self ◽  
Ecological Consciousness ◽  
The World ◽  
Human World ◽  
Bhagavad Gītā ◽  
The Relationship

The most dangerous tendency of the present human generation is to enjoy every aspect of life selfishly which leads to serious threat to an environment. From the very beginning man was never a solitary creature in the planet where the relationship between humans and nature is one of the most fundamental issues we face and must deal with today. A universal holistic approach is needed, which may develop ecological consciousness among us. Many religions, scriptures can help to build a model of ecological consciousness. The importance of ancient Indian religious practices shows that human beings are an integral part of nature, and should, therefore, naturally understand the framework of life. At present human society is misled by the false attraction of the materialistic life, so to realize his true ‘self ,‘ one has to get out of this false notion that human society is the only proprietor of the world. The ‘Bhagavad-Gita’ nicely describes detachment from materials activities to the transcendental activities with realizing our true ‘self.’ Warwick Fox and Arne Naess’s ‘Self Realization’ shows how a person who Is self-realized and well-identified with the non-human world, will behave in harmony with nature, acting from inclination rather than duty.

scholarly journals EL HETSMEK' COMO EXPRESIÓN SIMBÓLICA DE LA CONSTRUCCIÓN DE LOS NIÑOS MAYAS YUCATECOS COMO PERSONAS

2007 ◽  
Vol 2 (4) ◽  
Author(s):  
María Dolores Cervera Montejano
Keyword(s):  
Cultural Construction ◽  
Human Society ◽  
Yucatec Maya ◽  
Human Beings ◽  
The World ◽  
Multiple Meanings ◽  
The Individual ◽  
Parental Ethnotheories ◽  
The Relationship

A partir de la relación entre cosmovisión y etnoteorías parentales y su expresión en prácticas de crianza infantil me he aproximado a la construcción de la persona en los primeros años de vida entre los mayas de Yucatán. Centro este trabajo en la ceremonia de hetsmek’, ya que sugiero puede verse como expresión del papel que juegan las entidades anímicas y la agencia humana en las etnoteorías parentales, al tomar en cuenta la conformación de los niños. Los padres, apoyados en los padrinos, contribuyen simbólicamente a abrirle el camino al infante para que desarrolle las capacidades que definirán su entendimiento. En conjunto evocan las que caracterizan a los seres de maíz en el génesis maya. En particular, la responsabilidad y la adquisición de conciencia se relacionan con ik’, atributo que permite al individuo relacionarse con el mundo al igual que ool y cuyos significados múltiples y relaciones requieren mayor investigación para entender la construcción de la persona entre los mayas de Yucatán.     ABSTRACT I approach the cultural construction of the idea of person in the first years of life among the Yucatec Maya through the relationship between parental ethnotheories and worldview. I focus in the hetsmek’ ceremony and suggest that it may be seen as the expression in parental ethnotheories of the role played by souls and human society in the formation of children. Parents and godparents symbolically contribute to open the infant’s road in order to develop the abilities that will define the concept of understanding. These evoke the characteristics of human beings modeled from corn as described in the Maya genesis. Among them, responsibility and awareness relate toik’. Together with ool, they refer to the attributes that allow the individual to engage in the world and which require further investigation into their multiple meanings and relations if we are to better understand the construction of the person among the Maya of Yucatan.  

The Mythological Thought of Rigveda

IJOHMN ◽  
2018 ◽  
Vol 4 (4) ◽  
pp. 1-13
Author(s):  
Cai Jing
Keyword(s):  
Religious Culture ◽  
Human Society ◽  
Human Beings ◽  
Agrarian Society ◽  
The World ◽  
Vedic Period ◽  
Way Of Thinking ◽  
Thinking Mode ◽  
Nomadic Life

Mythological thought is a specific way of thinking in the history that human beings transit from the age of barbarism to the age of civilization. It reflects human beings’ divine experience on nature and life as a method for human beings to master and transcend the nature as well as  the interpretation of initial human society beyond humanism, which symbolizes the evolution of human thoughts from primitive thoughts to higher logic thoughts. The thinking mode and emotions of Indians are deeply rooted in religious views, which were even reflected in ancient Vedic period. Rigveda is a paean that was generated when Aryans fought against invasion by different races and the nature. Aryans on the grassland led a nomadic life in the vast world. They felt the spirits of all things due to worship of the nature so they were generous with worship of deities. After Aryans lived a stable life in the agrarian society, the mythological world of Aryans developed from polytheism to monolatry. In other words, it developed towards the world with fewer deities or the lord deity. With polytheism, their worship for deities was gradually improving simultaneously. As the origin of India religious culture, Rigveda has reflected various features of Indian’s mythological thought.

scholarly journals Thirukkuralil manitha urimaigal - A Study

2021 ◽  
Vol 3 (S-1) ◽  
pp. 254-258
Author(s):  
Vigneshwari P
Keyword(s):  
Human Rights ◽  
Human Development ◽  
Human Society ◽  
Human Beings ◽  
Human Rights Law ◽  
The People ◽  
The World ◽  
True Meaning ◽  
The Right ◽  
Lower Castes

Thiruvalluvar is proud to know and clearly express the ability of the guaranteed objects of virtue, meaning, pleasure and home required for human society. It is a great honor for him that Thiruvalluvar became famous for singing the flute during his lifetime. He is credited with compiling a wonderful book, Thirukkural, which summarizes the facts he has seen and experienced in his life. The human rights mentioned in Thirukkural are an example of Thiruvalluvar's vision. Human beings discriminate between the superior and the inferior and deprive the lower castes of their rights. This leads to many tribulations. Such victims come together and claim their rights. Thirukkural, which appeared in a period of ups and downs, condemns such differences and insists that all people are equal by birth. The king says that if the people are enslaved and persecuted, his wealth will be destroyed by the tears of the people. Therefore, it is clear that the king must provide the necessary facilities for the people. Human rights law makes it clear that if a person is charged, he should be considered innocent until proven guilty. Everyone has the right to freedom of opinion and expression. Anyone who asks for something should explore its true meaning without accepting it as it is. The eye is important to every living thing in the world. Likewise, it is important to get an eye-like education. Everyone should get the best rich education that will never be destroyed. Seeing the war for hunger, Valluvar snarls at those who subjected them to cruelty. The literature that arose for human development is Thirukkural. Thirukkural acts as a medicine wherever and however a human being is injured. If the world listens to the human rights voice of Ayyan Valluvar, there will be no war and no conflict on this soil.

“Utopia First!” A Machiavellian Conception of Solidarity in More's Utopia

Moreana ◽  
2018 ◽  
Vol 55 (Number 209) (1) ◽  
pp. 79-93
Author(s):  
Marie-Claire Phélippeau
Keyword(s):  
At Risk ◽  
Human Beings ◽  
Farm Work ◽  
The World ◽  
Social Difficulties ◽  
The Republic ◽  
The Individual ◽  
Democratic Elections ◽  
Communal Organization

This paper shows how solidarity is one of the founding principles in Thomas More's Utopia (1516). In the fictional republic of Utopia described in Book II, solidarity has a political and a moral function. The principle is at the center of the communal organization of Utopian society, exemplified in a number of practices such as the sharing of farm work, the management of surplus crops, or the democratic elections of the governor and the priests. Not only does solidarity benefit the individual Utopian, but it is a prerequisite to ensure the prosperity of the island of Utopia and its moral preeminence over its neighboring countries. However, a limit to this principle is drawn when the republic of Utopia faces specific social difficulties, and also deals with the rest of the world. In order for the principle of solidarity to function perfectly, it is necessary to apply it exclusively within the island or the republic would be at risk. War is not out of the question then, and compassion does not apply to all human beings. This conception of solidarity, summed up as “Utopia first!,” could be dubbed a Machiavellian strategy, devised to ensure the durability of the republic. We will show how some of the recommendations of Realpolitik made by Machiavelli in The Prince (1532) correspond to the Utopian policy enforced to protect their commonwealth.

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