Ethical Problems and Countermeasures of Artificial Intelligence Technology

The in-depth development of artificial intelligence has brought great benefits and convenience to humankind. However, it also brings about ethical crises such as human rights, responsibility, generation, information, prejudice, which are worthy of our attention. Therefore, we should deepen the scientific and technological ethics under the guidance of Marxism, construct artificial intelligence ethical standards, strengthen the supervision of artificial intelligence, enhance the public ethical concepts, so that artificial intelligence can really cope with the risks and challenges under the guidance of scientific and technological ethics, and grasp the development opportunities of The Times.

HANS JONAS ON THE ETHICS OF TECHNOLOGY

This paper highlights Hans Jonas' technological ethic. For Jonas, traditional ethics is no longer adequate because the dynamics of modern technology are increasingly sophisticated. Initially, technology only helped humans learn natural laws so that nature could be used by humans according to their needs. However, the more advanced the technology, the side effects are also out of control and cannot be controlled. Therefore, Jonas offers ethical responsibility in the context of technology. This study examines Jonas's view of how humans should behave in today's technological developments. The method used is a qualitative method by analyzing Jonas' primary writings on technology ethics, then trying to describe them descriptively and critically. First of all, a brief biography of Jonas will be presented. Then discussed step by step his thoughts on technological ethics that come from primary and secondary sources. The result is that according to Jonas, humans have to change their way of life (lifestyle) in producing, consuming and caring about the environment. By creating a sense of human responsibility can prevent future calamities. This awareness is called Jonas with the principle of future responsibility. Studi ini menyoroti etika teknologi oleh Hans Jonas. Bagi Jonas, etika tradisional tidak lagi memadai karena dinamika teknologi modern semakin canggih. Pada awalnya teknologi hanya membantu manusia mempelajari hukum-hukum alam sehingga alam dapat dimanfaatkan oleh manusia sesuai dengan kebutuhannya. Namun, semakin canggih teknologi tersebut, efek sampingnya menjadi tidak terkendali. Oleh karena itu, Jonas menawarkan sebuah tanggung jawab etis dalam konteks teknologi. Studi ini mengkaji pandangan Jonas tentang bagaimana seharusnya manusia berperilaku dalam perkembangan teknologi saat ini. Metode yang digunakan adalah metode kualitatif dengan menganalisis tulisan utama Jonas tentang etika teknologi, kemudian mencoba mendeskripsikannya secara mendalam dan kritis. Pertama-tama, terdapat biografi singkat Jonas. Kemudian pemikirannya tentang etika teknologi yang bersumber dari sumber primer dan sekunder dibahas selangkah demi selangkah. Hasilnya adalah, menurut Jonas, manusia harus mengubah cara hidup (gaya hidup) dalam memproduksi, mengonsumsi, dan peduli terhadap lingkungan. Dengan menciptakan rasa tanggung jawab manusia, musibah di masa depan dapat dicegah. Kesadaran ini disebut oleh Jonas sebagai prinsip tanggung jawab masa depan.

Resource ecologies, political economies and the ethics of audio technologies in the Anthropocene

Understanding how recorded and amplified stage musics contribute towards producing the Anthropocene necessitates attending to complex transnational flows of material, capital and labor, and how they coalesce into technological objects. This is complicated by the wide array of sites, practices and knowledges involved during various stages of the production process, from initial resource extraction, to smelting, component manufacturing, technology assembly, and distribution. To develop a suitable technological ethics, and to understand what happens to environments and to human, animal and plant lifeworlds, requires one to resist abstraction and undertake a global accounting of resource ecologies with recourse to planetary-scale political economy. Towards this goal, I provide a partial account of an early 2000s mic preamp, a mundane but nonetheless fetishised recording studio technological object. I focus on two metals, tin and tantalum, that are primarily extracted for electronics manufacturing, and two building blocks of electronics, solder and capacitors, which are essential for making contemporary electronics.

Dismantlings

“For the master's tools,” the poet Audre Lorde wrote, “will never dismantle the master's house.” This book is a study of literary, political, and philosophical critiques of the utopian claims about technology in the Long Seventies, the decade and a half before 1980. Following Alice Hilton's 1963 admonition that the coming years would bring humanity to a crossroads, the book explores wide-ranging ideas from science fiction, avant-garde literatures, feminist and anti-racist activism, and indigenous eco-philosophy that may yet challenge machines of war, control, and oppression. It opposes the language of technological idealism with radical thought of the Long Seventies. This counter-lexicon retrieves seven terms for the contemporary critique of technology: Luddism, a verbal and material combat against exploitative machines; communion, a kind of togetherness that stands apart from communication networks; cyberculture, a historical conjunction of automation with racist and militarist machines; distortion, a transformative mode of reading and writing; revolutionary suicide, a willful submission to the risk of political engagement; liberation technology, a synthesis of appropriate technology and liberation theology; and thanatopography, a mapping of planetary technological ethics after Auschwitz and Hiroshima. The book restores revolutionary language of the radical Long Seventies for reuse in the digital present against emergent technologies of exploitation, subjugation, and death.