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1.
In this study, a 20-item questionnaire was used to elicit undergraduates’ (N = 93) ethical judgment and behavioral intention regarding a number of behaviors involving computers and internet usage. Machiavellianism
was found to be uncorrelated with both ethical judgment and behavioral intention. Gender was found to be negatively correlated
with both ethical judgment and behavioral intention, such that females judged the behaviors as being less ethical than males,
and were less likely to engage in the behaviors than males. A disconnect was found between ethical judgment and behavioral
intention, for both males and females, such that the ethical judgment mean for a number of issues was significantly lower
(towards the “unethical” end of the continuum) than the behavioral intention mean (towards the “more likely to engage in”
end of the continuum). The study raises questions regarding ethical awareness of technology-related issues, and the authors
make suggestions for future research. 相似文献
2.
Kei Hiruta 《Ethics and Information Technology》2006,8(4):227-236
In this critical response to Charles Ess’ ‚Ethical Pluralism and Global Information Ethics’ presented in this Special Issue of Ethics and Information Technology, it is firstly argued that his account of pros hen pluralism can be more accurately reformulated as a three layered doctrine by separating one acceptance of diversity at a cultural level and another at an ethical theoretic level. Following this clarificatory section, the next section considers Ess’ political and sociological reasons for the necessity and desirability of pros hen pluralism, criticising the former reasons as social scientifically problematic, while elaborating on the latter as more persuasive. In the last section, I discuss how pros hen pluralism may be realised, making three arguments in particular. First, Ess’ requirement for sensitivity to cultural diversity is to be interpreted as differentiated and extended sensitivity. Second, his discussion of shared responses to central ethical problems is ambiguous and needs further elaboration and clarification. Third, his focus on dialogue and Socratic education is persuasive, although excessive optimism is not reasonable. 相似文献
3.
The paper investigates the ethics of information transparency (henceforth transparency). It argues that transparency is not
an ethical principle in itself but a pro-ethical condition for enabling or impairing other ethical practices or principles.
A new definition of transparency is offered in order to take into account the dynamics of information production and the differences
between data and information. It is then argued that the proposed definition provides a better understanding of what sort
of information should be disclosed and what sort of information should be used in order to implement and make effective the
ethical practices and principles to which an organisation is committed. The concepts of “heterogeneous organisation” and “autonomous
computational artefact” are further defined in order to clarify the ethical implications of the technology used in implementing
information transparency. It is argued that explicit ethical designs, which describe how ethical principles are embedded into
the practice of software design, would represent valuable information that could be disclosed by organisations in order to
support their ethical standing. 相似文献
4.
Rafael Capurro 《Ethics and Information Technology》2006,8(4):175-186
The paper presents, firstly, a brief review of the long history of information ethics beginning with the Greek concept of parrhesia or freedom of speech as analyzed by Michel Foucault. The recent concept of information ethics is related particularly to problems which arose in the last century with the development of computer technology and the internet. A broader concept of information ethics as dealing with the digital reconstruction of all possible phenomena leads to questions relating to digital ontology. Following Heidegger’s conception of the relation between ontology and metaphysics, the author argues that ontology has to do with Being itself and not just with the Being of beings which is the matter of metaphysics. The primary aim of an ontological foundation of information ethics is to question the metaphysical ambitions of digital ontology understood as today’s pervading understanding of Being. The author analyzes some challenges of digital technology, particularly with regard to the moral status of digital agents. The author argues that information ethics does not only deal with ethical questions relating to the infosphere. This view is contrasted with arguments presented by Luciano Floridi on the foundation of information ethics as well as on the moral status of digital agents. It is argued that a reductionist view of the human body as digital data overlooks the limits of digital ontology and gives up one basis for ethical orientation. Finally issues related to the digital divide as well as to intercultural aspects of information ethics are explored – and long and short-term agendas for appropriate responses are presented. 相似文献
5.
This study extended the scope of previous findings in human–computer interaction research within the computers are social
actors paradigm by showing that online users attribute perceptions of moral qualities to Websites and, further, that differential
perceptions of morality affected the extent of persuasion. In an experiment (N = 138) that manipulated four morality conditions (universalist, relativist, egotistic, control) across worldview, a measured
independent variable, users were asked to evaluate a Web site designed to aid them in making ethical decisions. Web sites
offered four different types of ethical advice as participants contemplated cases involving ethical quandaries. Perceptions
of the Web sites’ moral qualities varied depending on the type of advice given. Further, the Web sites’ perceived morality
and participants’ worldview predicted credibility, persuasiveness, and attitudes toward the Web sites. 相似文献
6.
The proliferation of information and communication technologies (ICTs) into all aspects of life poses unique ethical challenges
as our modern societies become increasingly dependent on the flawless operation of these technologies. As we increasingly
entrust our privacy, our well-being and our lives to an ever greater number of computers we need to look more closely at the
risks and ethical implications of these developments. By emphasising the vulnerability of software and the practice of professional
software developers, we want to make clear the ethical aspects of producing potentially flawed software. This paper outlines
some of the vulnerabilities associated with software systems and identifies a number of social and organisational factors
affecting software developers and contributing to these vulnerabilities. Scott A. Snook’s theory of practical drift is used as the basis for our analysis. We show that this theory, originally developed to explain the failure of a military
organisation, can be used to understand how professional software developers “drift away” from procedures and processes designed
to ensure quality and prevent software vulnerability. Based on interviews with software developers in two Norwegian companies
we identify two areas where social factors compel software developers to drift away from a global set of rules constituting
software development processes and methods. Issues of pleasure and control and difference in mental models contribute to an uncoupling from established practices designed to guarantee the reliability of software and thus diminish
its vulnerability. 相似文献
7.
Katja de Vries 《Ethics and Information Technology》2010,12(1):71-85
The tendency towards an increasing integration of the informational web into our daily physical world (in particular in so-called
Ambient Intelligent technologies which combine ideas derived from the field of Ubiquitous Computing, Intelligent User Interfaces and Ubiquitous
Communication) is likely to make the development of successful profiling and personalization algorithms, like the ones currently
used by internet companies such as Amazon, even more important than it is today. I argue that the way in which we experience ourselves necessarily goes through a moment
of technical mediation. Because of this algorithmic profiling that thrives on continuous reconfiguration of identification
should not be understood as a supplementary process which maps a pre-established identity that exists independently from the
profiling practice. In order to clarify how the experience of one’s identity can become affected by such machine-profiling
a theoretical exploration of identity is made (including Agamben’s understanding of an apparatus, Ricoeur’s distinction between idem- and ipse-identity, and Stiegler’s notion of a conjunctive–disjunctive relationship towards retentional apparatuses). Although it is clear that no specific predictions about the impact of Ambient Intelligent technologies can be made without
taking more particulars into account, the theoretical concepts are used to describe three general scenarios about the way
wherein the experience of identity might become affected. To conclude, I argue that the experience of one’s identity may affect
whether the cases of unwarranted discrimination resulting from ubiquitous differentiations and identifications within an Ambient
Intelligent environment, will become a matter of societal concern. 相似文献
8.
Edward H. Spence 《Ethics and Information Technology》2009,11(4):243-253
Beginning with the initial premise that as the Internet has a global character, the paper will argue that the normative evaluation
of digital information on the Internet necessitates an evaluative model that is itself universal and global in character (I
agree, therefore, with Gorniak- Kocikowska’s claim that because of its global nature “computer ethics has to be regarded as
global ethics”. (Gorniak-Kocikowska, Science and Engineering Ethics, 1996). The paper will show that information has a dual normative structure that commits all disseminators of information to both
epistemological and ethical norms that are in principle universal and thus global in application. Based on this dual normative
characterization of information the paper will seek to demonstrate: (1) that information and internet information (interformation) specifically, as a process and product of communication, has an inherent normative structure that commits its producers,
disseminators, communicators and users, everyone in fact that deals with information, to certain mandatory epistemological
and ethical commitments; and (2) that the negligent or purposeful abuse of information in violation of the epistemological
and ethical commitments to which its inherent normative structure gives rise is also a violation of universal rights to freedom
and wellbeing to which all agents are entitled by virtue of being agents, and in particular informational agents. 相似文献
9.
Tadashi Takenouchi 《Ethics and Information Technology》2006,8(4):187-193
To overcome “digital reductionism,” a new kind of mechanical view on human beings, fundamental informatics provides some critical viewpoints. It regards information as “meaning” generated in living things which do not exist alone but are parts of ecological system. On the other hand, V. E. Frankl proposed two dimensions of humans: homo sapiens and homo patiens. The latter is the essential aspect of humans whose essence is “compassion,” while the former is the nature like a mechanical machine. As features of living things, unrestricted ability of interpretation as well as inseparable relationships between others underlies both in Frankl’s thought and fundamental informatics. This viewpoint can be applied to the concept of “information literacy.” 相似文献
10.
We begin with our reasons for seeking to bring Kant to bear on contemporary information and computing ethics (ICE). We highlight
what each contributor to this special issue draws from Kant and then applies to contemporary matters in ICE. We conclude with
a summary of what these chapters individually and collectively tell us about Kant’s continuing relevance to these contemporary
matters – specifically, with regard to the issues of building trust online and regulating the Internet; how far discourse
contributing to deliberative democracy online may include storytelling and appeals to the emotions; and whether or not search
engine algorithms should be made public. We further highlight how certain chapters – especially as they incorporate more recent
philosophical traditions such as phenomenology and cognitive psychology – develop a Kantian approach (or at least one that
is both inspired by while simultaneously transforming Kant) to ethical issues in ICE, including the ethical implications of
the on-going blurring of the border between the real and the virtual; designing software in light of distributed ethical responsibility;
and trust-building in e-Science collaborations. 相似文献
11.
Artificial Life (ALife) has two goals. One attempts to describe fundamental qualities of living systems through agent based
computer models. And the second studies whether or not we can artificially create living things in computational mediums that
can be realized either, virtually in software, or through biotechnology. The study of ALife has recently branched into two
further subdivisions, one is “dry” ALife, which is the study of living systems “in silico” through the use of computer simulations,
and the other is “wet” ALife that uses biological material to realize what has only been simulated on computers, effectively
wet ALife uses biological material as a kind of computer. This is challenging to the field of computer ethics as it points
towards a future in which computer and bioethics might have shared concerns. The emerging studies into wet ALife are likely
to provide strong empirical evidence for ALife’s most challenging hypothesis: that life is a certain set of computable functions
that can be duplicated in any medium. I believe this will propel ALife into the midst of the mother of all cultural battles
that has been gathering around the emergence of biotechnology. Philosophers need to pay close attention to this debate and
can serve a vital role in clarifying and resolving the dispute. But even if ALife is merely a computer modeling technique
that sheds light on living systems, it still has a number of significant ethical implications such as its use in the modeling
of moral and ethical systems, as well as in the creation of artificial moral agents. 相似文献
12.
Ethical pluralism and global information ethics 总被引：2，自引：1，他引：1
Charles Ess 《Ethics and Information Technology》2006,8(4):215-226
A global information ethics that seeks to avoid imperialistic homogenization must conjoin shared norms while simultaneously preserving the irreducible differences between cultures and peoples. I argue that a global information ethics may fulfill these requirements by taking up an ethical pluralism – specifically Aristotle’s pros hen [“towards one”] or “focal” equivocals. These ethical pluralisms figure centrally in both classical and contemporary Western ethics: they further offer important connections with the major Eastern ethical tradition of Confucian thought. Both traditions understand ethical judgment to lead to and thus require ethical pluralism – i.e., an acceptance of more than one judgment regarding the interpretation and application of a shared ethical norm. Both traditions invoke notions of resonance and harmony to articulate pluralistic structures of connection alongside irreducible differences. Specific examples within Western computer and information ethics demonstrate these pluralisms in fact working in praxis. After reviewing further resonances and radical differences between Western and Eastern views, I then argue that emerging conceptions of privacy and data privacy protection laws in China, Hong Kong, Japan, and Thailand in fact constitute a robust, pros hen pluralism with Western conceptions. In both theory and in praxis, then, this pluralism thus fulfills the requirement for a global information ethics that holds shared norms alongside the irreducible differences between cultures and peoples. 相似文献
13.
长期以来,国际科学界在体外人胚胎研究领域所遵循的“14天规则”,将人胚胎体外研究时间限制在受精后的14天内,这是该研究领域最重要的伦理规则。随着胚胎培养技术的发展,这一伦理规则受到前所未有的挑战。2021年,国际干细胞研究学会（ISSCR）在《干细胞研究和临床转化指南》中建议有条件地放宽这一限制,科学界重启关于“14天规则”的讨论。文章以“14天规则”为切入点,系统梳理人胚胎研究伦理规制的历史背景和现实挑战,围绕人胚胎的道德地位、尊严和法律地位等关键伦理问题进行分析,全面分析各界利益相关者的观点和态度,从而结合实际做出评估,明确提出审慎、适当延长“14天规则”的政策建议和具体措施。 相似文献
14.
Monique Wonderly 《Ethics and Information Technology》2008,10(1):1-10
Although the word empathy only recently came into existence, eighteenth century philosopher, David Hume, significantly contributed to our current understanding
of the term. Hume was among the first to suggest that an empathic mechanism is the central means by which we make ethical
judgments and glean moral knowledge. In this paper, I explore Hume’s moral sentimentalism, and I argue that his conception
of empathy provides a surprisingly apposite framework for interpreting and addressing a current issue in practical ethics:
the moral significance of ultra-violent video games. Ultimately, I attempt to show that a Humean account of morality uniquely
explains the dangers of ultra-violent video gaming by elucidating a direct connection between playing such games and moral
harm. 相似文献
15.
Real friends: how the Internet can foster friendship 总被引：1，自引：0，他引：1
Adam Briggle 《Ethics and Information Technology》2008,10(1):71-79
Dean Cocking and Steve Matthews’ article “Unreal Friends” (Ethics and Information Technology, 2000) argues that the formation
of purely mediated friendships via the Internet is impossible. I critique their argument and contend that mediated contexts,
including the Internet, can actually promote exceptionally strong friendships according to the very conceptual criteria utilized
by Cocking and Matthews. I first argue that offline relationships can be constrictive and insincere, distorting important
indicators and dynamics in the formation of close friends. The distance of mediated friendships mitigates this problem by promoting the courage to be candid. Next, I argue that the offline world
of largely oral exchanges is often too shallow and hasty to promote deep bonds. The deliberateness of written correspondence acts as a weight to submerge friendships to greater depths and as a brake to enhance attentiveness
to and precision about one’s own and one’s friend’s character. Nonetheless, close friendships may fail to develop on the Internet.
Insofar as this failure occurs, however, it would be for reasons other than those identified by Cocking and Matthews. 相似文献
16.
Annamaria Carusi 《Ethics and Information Technology》2008,10(4):243-254
The collaborative ‹Big Science’ approach prevalent in physics during the mid- and late-20th century is becoming more common
in the life sciences. Often computationally mediated, these collaborations challenge researchers’ trust practices. Focusing
on the visualisations that are often at the heart of this form of scientific practice, the paper proposes that the aesthetic
aspects of these visualisations are themselves a way of securing trust. Kant’s account of aesthetic judgements in the Third
Critique is drawn upon in order to show that the image-building capability of imagination, and the sensus communis, both of which are integral parts of aesthetic experience, play an important role in building and sustaining community in
these forms of science. Kant’s theory shows that the aesthetic appeal of scientific visualisations is not isolated from two
other dimensions of the visualisations: the cognitive-epistemic, aesthetic-stylistic and interpersonal dimensions, and that
in virtue of these inter-relationships, visualisations contribute to building up the intersubjectively shared framework of
agreement which is basic for trust. 相似文献
17.
We argue that the notion of trust, as it figures in an ethical context, can be illuminated by examining research in artificial
intelligence on multi-agent systems in which commitment and trust are modeled. We begin with an analysis of a philosophical
model of trust based on Richard Holton’s interpretation of P. F. Strawson’s writings on freedom and resentment, and we show
why this account of trust is difficult to extend to artificial agents (AAs) as well as to other non-human entities. We then
examine Margaret Urban Walker’s notions of “default trust” and “default, diffuse trust” to see how these concepts can inform
our analysis of trust in the context of AAs. In the final section, we show how ethicists can improve their understanding of
important features in the trust relationship by examining data resulting from a classic experiment involving AAs. 相似文献
18.
Terrell Ward Bynum 《Ethics and Information Technology》2006,8(4):157-173
This essay describes a new ethical theory that has begun to coalesce from the works of several scholars in the international computer ethics community. I call the new theory ‚Flourishing Ethics’ because of its Aristotelian roots, though it also includes ideas suggestive of Taoism and Buddhism. In spite of its roots in ancient ethical theories, Flourishing Ethics is informed and grounded by recent scientific insights into the nature of living things, human nature and the fundamental nature of the universe – ideas from today’s information theory, astrophysics and genetics. Flourishing Ethics can be divided conveniently into two parts. The first part, which I call ‚Human-Centered FE,’ is focused exclusively upon human beings – their actions, values and characters. The second part, which I call ‚General FE,’ applies to every physical entity in the universe, including humans. Rather than replacing traditional ‚great ethical theories,’ Flourishing Ethics is likely to deepen and broaden our understanding of them. 相似文献
19.
Felicitas Kraemer Kees van Overveld Martin Peterson 《Ethics and Information Technology》2011,13(3):251-260
We argue that some algorithms are value-laden, and that two or more persons who accept different value-judgments may have
a rational reason to design such algorithms differently. We exemplify our claim by discussing a set of algorithms used in
medical image analysis: In these algorithms it is often necessary to set certain thresholds for whether e.g. a cell should
count as diseased or not, and the chosen threshold will partly depend on the software designer’s preference between avoiding
false positives and false negatives. This preference ultimately depends on a number of value-judgments. In the last section
of the paper we discuss some general principles for dealing with ethical issues in algorithm-design. 相似文献
20.
In the last decade we have entered the era of remote controlled military technology. The excitement about this new technology
should not mask the ethical questions that it raises. A fundamental ethical question is who may be held responsible for civilian
deaths. In this paper we will discuss the role of the human operator or so-called ‘cubicle warrior’, who remotely controls
the military robots behind visual interfaces. We will argue that the socio-technical system conditions the cubicle warrior
to dehumanize the enemy. As a result the cubicle warrior is morally disengaged from his destructive and lethal actions. This
challenges what he should know to make responsible decisions (the so-called knowledge condition). Nowadays and in the near
future, three factors will influence and may increase the moral disengagement even further due to the decrease of locus of
control orientation: (1) photo shopping the war; (2) the moralization of technology; (3) the speed of decision-making. As
a result, cubicle warriors cannot be held reasonably responsible anymore for the decisions they make. 相似文献