scholarly journals The Case for Explicit Ethical Agents

AI Magazine ◽  
2017 ◽  
Vol 38 (4) ◽  
pp. 57-64 ◽  
Author(s):  
Matthias Scheutz

Morality is a fundamentally human trait which permeates all levels of human society, from basic etiquette and normative expectations of social groups, to formalized legal principles upheld by societies. Hence, future interactive AI systems, in particular, cognitive systems on robots deployed in human settings, will have to meet human normative expectations, for otherwise these system risk causing harm. While the interest in “machine ethics” has increased rapidly in recent years, there are only very few current efforts in the cognitive systems community to investigate moral and ethical reasoning. And there is currently no cognitive architecture that has even rudimentary moral or ethical competence, i.e., the ability to judge situations based on moral principles such as norms and values and make morally and ethically sound decisions. We hence argue for the urgent need to instill moral and ethical competence in all cognitive system intended to be employed in human social contexts.

Author(s):  
V. I. Arshinov ◽  
O. A. Grimov ◽  
V. V. Chekletsov

The boundaries of social acceptance and models of convergence of human and non-human (for example, subjects of artificial intelligence) actors of digital reality are defined.The constructive creative possibilities of convergent processes in distributed neural networks are analyzed from the point of view of possible scenarios for building “friendly” human-dimensional symbioses of natural and artificial intelligence. A comprehensive analysis of new management challenges related to the development of cyber-physical and cybersocial systems is carried out.A model of social organizations and organizational behavior in the conditions of cyberphysical reality is developed.The possibilities of reconciling human moral principles and “machine ethics” in the processes of modeling and managing digital reality are studied. The significance of various concepts of digital, machine and cyber-anymism for the socio-cultural understanding of the development of modern cyber-physical technologies, the anthropological dimension of a smart city is revealed. The article introduces the concept of hybrid society and shows the development of its models as self-organizing collective systems that consist of co-evolving biohybrid and socio-technical spheres. The importance of modern anthropogenic research for sustainable development is analyzed. The process of marking ontological boundaries between heterogeneous modalities in the digital world is investigated. Examples of acute social contexts that are able to set the vector of practical philosophy in the modern digital era are considered.


Author(s):  
Pranav Gupta ◽  
Anita Williams Woolley

Human society faces increasingly complex problems that require coordinated collective action. Artificial intelligence (AI) holds the potential to bring together the knowledge and associated action needed to find solutions at scale. In order to unleash the potential of human and AI systems, we need to understand the core functions of collective intelligence. To this end, we describe a socio-cognitive architecture that conceptualizes how boundedly rational individuals coordinate their cognitive resources and diverse goals to accomplish joint action. Our transactive systems framework articulates the inter-member processes underlying the emergence of collective memory, attention, and reasoning, which are fundamental to intelligence in any system. Much like the cognitive architectures that have guided the development of artificial intelligence, our transactive systems framework holds the potential to be formalized in computational terms to deepen our understanding of collective intelligence and pinpoint roles that AI can play in enhancing it.


2015 ◽  
Vol 112 (20) ◽  
pp. 6503-6508 ◽  
Author(s):  
Joshua B. Julian ◽  
Alexander T. Keinath ◽  
Isabel A. Muzzio ◽  
Russell A. Epstein

A lost navigator must identify its current location and recover its facing direction to restore its bearings. We tested the idea that these two tasks—place recognition and heading retrieval—might be mediated by distinct cognitive systems in mice. Previous work has shown that numerous species, including young children and rodents, use the geometric shape of local space to regain their sense of direction after disorientation, often ignoring nongeometric cues even when they are informative. Notably, these experiments have almost always been performed in single-chamber environments in which there is no ambiguity about place identity. We examined the navigational behavior of mice in a two-chamber paradigm in which animals had to both recognize the chamber in which they were located (place recognition) and recover their facing direction within that chamber (heading retrieval). In two experiments, we found that mice used nongeometric features for place recognition, but simultaneously failed to use these same features for heading retrieval, instead relying exclusively on spatial geometry. These results suggest the existence of separate systems for place recognition and heading retrieval in mice that are differentially sensitive to geometric and nongeometric cues. We speculate that a similar cognitive architecture may underlie human navigational behavior.


2019 ◽  
Vol 11 (2) ◽  
pp. 42-47
Author(s):  
Edmond Awad ◽  
Jean-François Bonnefon ◽  
Azim Shariff ◽  
Iyad Rahwan

AbstractThe algorithms that control AVs will need to embed moral principles guiding their decisions in situations of unavoidable harm. Manufacturers and regulators are confronted with three potentially incompatible objectives: being consistent, not causing public outrage, and not discouraging buyers. The presented moral machine study is a step towards solving this problem as it tries to learn how people all over the world feel about the alternative decisions the AI of self-driving vehicles might have to make. The global study displayed broad agreement across regions regarding how to handle unavoidable accidents. To master the moral challenges, all stakeholders should embrace the topic of machine ethics: this is a unique opportunity to decide as a community what we believe to be right or wrong, and to make sure that machines, unlike humans, unerringly follow the agreed-upon moral preferences. The integration of autonomous cars will require a new social contract that provides clear guidelines about who is responsible for different kinds of accidents, how monitoring and enforcement will be performed, and how trust among all stakeholders can be engendered.


Author(s):  
David Vernon

AbstractThis paper provides an accessible introduction to the cognitive systems paradigm of enaction and shows how it forms a practical framework for robotic systems that can develop cognitive abilities. The principal idea of enaction is that a cognitive system develops it own understanding of the world around it through its interactions with the environment. Thus, enaction entails that the cognitive system operates autonomously and that it generates its own models of how the world works. A discussion of the five key elements of enaction — autonomy, embodiment, emergence, experience, and sense-making — leads to a core set of functional, organizational, and developmental requirements which are then used in the design of a cognitive architecture for the iCub humanoid robot.


2015 ◽  
Vol 66 (1) ◽  
pp. 75-87 ◽  
Author(s):  
Jerzy Kosiewicz

AbstractIn reference to the monograph entitled “Sports and Ethics: Philosophical Studies”, published in the “Physical Culture and Sport. Studies and Research” quarterly (2014, vol. 62), and in particular in reference to the paper entitled “The Normative Ethics and Sport” (Kosiewicz, 2014, pp. 5-22), the article presents new and at the same time supplementary views on the relationships between sports and normative ethics. The main objective of the paper is to provide a rationale as to why these relationships may be viewed in the context of the assumptions of ethical pluralism, ethical relativism, ethical panthareism, and axionormative negationism.The text is of a strictly cognitive and extra-ideological nature and it attempts to avoid moral valuation, moralism, and moralizing. The view it postulates is also labeled as ethical negationism, which rejects the necessity for external support and enhancement of sports rivalry rules with moral principles. It assumes that regulations, book rules, and game rules as well as the principles of sports rivalry ought to be of an entirely amoral character, independent of ethics.The article suggests minimizing the impact of moral postulates on sport. It postulates a need for widespread propagation of this point of view in competitive, professional, spectator, and Olympic sport disciplines, as well as in top-level sports or elite sports. The views presented in the paper point to the need to separate normative ethics from sports as far as it is at all possible in contemporary sports indoctrinated with obligations or attitudes of a moral tenor. This is because normative ethics – according to the author - is relative ethics, depending on an unlimited number of variables, e.g., various social contexts or individual points of view.The text engages in a polemic with colloquial and evaluative opinions of those sports fans who by all means strive to bolster its formal, functional, and axiological status. A significant part of them erroneously attributes sports to an extraordinary moral mission related to promoting an intuitively understood good with a religious and extra-confessional tenor.


2018 ◽  
Vol 60 (1) ◽  
pp. 451-480
Author(s):  
Isabelle Hassfurther

This paper proposes a criterion of legitimacy for recognition of governments as a contribution to the “revolution in the mind”, a procedural vehicle towards a transformed international society envisioned by Philip Allott in his latest work ‘Eutopia’. It is suggested that in order to promote a shift from mere State co-existence to Allott’s Eutopia – a unified and flourishing human society – the representatives participating in the international process of renegotiating common values and ideas must be chosen according to a criterion coinciding with this end, not based on effective territorial control. Against this background, different contemporary proposals for determining legitimacy of governments are discussed, none of which seem apt to designate those employing the central mediating function between inner-State societies and the international sphere. Neither constitutional legality nor imposing a system of democratic legitimation necessarily ensure adequate representation of the free choice of the peoples. By contrast, the right to political self-determination, understood as an entitlement to exercise public sovereignty and be represented by the chosen government, provides a point of departure for a criterion of legitimacy sufficiently respecting normative expectations of the distinct national societies. Beyond this relative component, however, the dual role of legitimacy on the international plane calls for certain additional criteria reflecting a prospective international society’s core values. Therefore, a regime’s commission of mass atrocities, violating ius cogens norms which prioritise human beings and their flourishing, invariably deprives it of legitimacy to participate in the international self-constituting. A criterion of legitimacy so understood – combining relative and absolute standards of legitimacy, thereby ensuring the representation of varying societies’ ideas while safeguarding certain international core standards – could facilitate a ‘transitory Eutopia’ of legitimate peoples’ representatives, ultimately serving as a catalyst towards Allott’s “shared humanity of all human beings”.


2020 ◽  
Vol 07 (01) ◽  
pp. 15-24
Author(s):  
Paul Bello ◽  
Will Bridewell

If artificial agents are to be created such that they occupy space in our social and cultural milieu, then we should expect them to be targets of folk psychological explanation. That is to say, their behavior ought to be explicable in terms of beliefs, desires, obligations, and especially intentions. Herein, we focus on the concept of intentional action, and especially its relationship to consciousness. After outlining some lessons learned from philosophy and psychology that give insight into the structure of intentional action, we find that attention plays a critical role in agency, and indeed, in the production of intentional action. We argue that the insights offered by the literature on agency and intentional action motivate a particular kind of computational cognitive architecture, and one that hasn’t been well-explicated or computationally fleshed out among the community of AI researchers and computational cognitive scientists who work on cognitive systems. To give a sense of what such a system might look like, we present the ARCADIA attention-driven cognitive system as first steps toward an architecture to support the type of agency that rich human–machine interaction will undoubtedly demand.


2016 ◽  
Vol 12 (2) ◽  
pp. 138
Author(s):  
Tareef Hayat Khan ◽  
Sohel Rana

<p>Moral principles are perpetually of immense significance in human society. Kohlberg has been recognized in the scholar world as the forerunner in identifying moral levels. Though subjective, his six levels of morality set the platform for other researchers to look deeply into it across many parameters. Later on, attempts were also made to measure morality quantitatively. Defining Issues Test (DIT) is one of the most recognized one. Studies went one step deeper with professional ethics being considered as a component of general morality. The challenge was that, while measuring ethics, a universal tool seemed to be unfair to judge different professionals. Moreover, in most cases, code of conducts, instead of morality, was the platform to measure Ethics. Construction-related Moral-judgment Test (CMT) was one of few newly developed tools to measure professional ethics, with ‘construction’ in this case being the profession. This study customized CMT, specific to architects in the context of Malaysia, but adopted Kohlberg’s moral levels as the platform to judge morality, instead of measuring ethical level on the basis of practicing codes of conducts in the profession. Investigating on a sample of 135 young architects around Malaysia selected through stratified random sampling, the study found some implicit interesting factors that emerged. It showed that working experience might be strongly correlated with increasing level of morality, but at young age, it might show a different direction in the curve.</p>


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