Artificial Intelligence and Human Enhancement: Can AI Technologies Make Us More (Artificially) Intelligent?

This paper discusses two opposing views about the relation between artificial intelligence (AI) and human intelligence: on the one hand, a worry that heavy reliance on AI technologies might make people less intelligent and, on the other, a hope that AI technologies might serve as a form of cognitive enhancement. The worry relates to the notion that if we hand over too many intelligence-requiring tasks to AI technologies, we might end up with fewer opportunities to train our own intelligence. Concerning AI as a potential form of cognitive enhancement, the paper explores two possibilities: (1) AI as extending-and thereby enhancing-people's minds, and (2) AI as enabling people to behave in artificially intelligent ways. That is, using AI technologies might enable people to behave as if they have been cognitively enhanced. The paper considers such enhancements both on the level of individuals and on the level of groups.

Assessing the artificially intelligent workplace: an ethical framework for evaluating experimental technologies in workplace settings.

Experimental technologies, including AI and robots, are revolutionising many types of work. For example, the logistics warehouse sector is witnessing a wave of new technologies, such as automated picking tools, collaborative robots and exoskeletons, affecting jobs and employees. Notably, it is not always possible to predict the effects of such new technologies, since they have inherent uncertainties and unintended consequences. Hence, their introduction into workplaces can be conceived as a social experiment. This paper aims to sketch a set of ethical guidelines for introducing experimental technologies into workplaces. It builds on Van de Poel's general framework for assessing new experimental technologies and translates that framework into a more specific context of work. We discuss its five principles: non-maleficence, beneficence, responsibility, autonomy, and justice. Each of these principles is applied to workplaces in general, and specifically to the logistics warehouse setting as a case study. A particular focus in our discussion is put on the distinctive potential harms and goods of work.

Responsibility Gaps and Black Box Healthcare AI: Shared Responsibilization as a Solution.

As sophisticated artificial intelligence software becomes more ubiquitously and more intimately integrated within domains of traditionally human endeavor, many are raising questions over how responsibility (be it moral, legal, or causal) can be understood for an AI's actions or influence on an outcome. So called "responsibility gaps" occur whenever there exists an apparent chasm in the ordinary attribution of moral blame or responsibility when an AI automates physical or cognitive labor otherwise performed by human beings and commits an error. Healthcare administration is an industry ripe for responsibility gaps produced by these kinds of AI. The moral stakes of healthcare are often life and death, and the demand for reducing clinical uncertainty while standardizing care incentivizes the development and integration of AI diagnosticians and prognosticators. In this paper, we argue that (1) responsibility gaps are generated by "black box" healthcare AI, (2) the presence of responsibility gaps (if unaddressed) creates serious moral problems, (3) a suitable solution is for relevant stakeholders to voluntarily responsibilize the gaps, taking on some moral responsibility for things they are not, strictly speaking, blameworthy for, and (4) should this solution be taken, black box healthcare AI will be permissible in the provision of healthcare.

Disability and the Goods of Life.

The so-called Disability Paradox arises from the apparent tension between the popular view that disability leads to low well-being and the relatively high life-satisfaction reports of disabled people. Our aim in this essay is to make some progress toward dissolving this alleged paradox by exploring the relationship between disability and various "goods of life"-that is, components of a life that typically make a person's life go better for them. We focus on four widely recognized goods of life (happiness, rewarding relationships, knowledge, achievement) and four common types of disability (sensory, mobility, intellectual, and social) and systematically examine the extent to which the four disability types are in principle compatible with obtaining the four goods of life. Our findings suggest that there is a high degree of compatibility. This undermines the widespread view that disabilities, by their very nature, substantially limit a person's ability to access the goods of life, and it provides some guidance on how to dissolve the Disability Paradox.

Robot Evolution: Ethical Concerns.

Rapid developments in evolutionary computation, robotics, 3D-printing, and material science are enabling advanced systems of robots that can autonomously reproduce and evolve. The emerging technology of robot evolution challenges existing AI ethics because the inherent adaptivity, stochasticity, and complexity of evolutionary systems severely weaken human control and induce new types of hazards. In this paper we address the question how robot evolution can be responsibly controlled to avoid safety risks. We discuss risks related to robot multiplication, maladaptation, and domination and suggest solutions for meaningful human control. Such concerns may seem far-fetched now, however, we posit that awareness must be created before the technology becomes mature.

Can a Robot Be a Good Colleague?

This paper discusses the robotization of the workplace, and particularly the question of whether robots can be good colleagues. This might appear to be a strange question at first glance, but it is worth asking for two reasons. Firstly, some people already treat robots they work alongside as if the robots are valuable colleagues. It is worth reflecting on whether such people (e.g. soldiers giving "fallen" military robots military funerals and medals of honor) are making a mistake. Secondly, having good colleagues is widely regarded as a key aspect of what can make work meaningful. In discussing whether robots can be good colleagues, the paper compares that question to the more widely discussed questions of whether robots can be our friends or romantic partners. The paper argues that the ideal of being a good colleague has many different parts, and that on a behavioral level, robots can live up to many of the criteria typically associated with being a good colleague. Moreover, the paper also argues that in comparison with the more demanding ideals of being a good friend or a good romantic partner, it is comparatively easier for a robot to live up to the ideal of being a good colleague. The reason for this is that the "inner lives" of our friends and lovers are more important to us than the inner lives of our colleagues.

Is the Personal Identity Debate a "Threat" to Neurosurgical Patients? A Reply to Müller et al.

In their article in this journal, Sabine Müller, Merlin Bittlinger, and Henrik Walter launch a sweeping attack against what they call the "personal identity debate" as it relates to patients treated with deep brain stimulation (DBS). In this critique offered by Müller et al., the personal identity debate is said to: (a) be metaphysical in a problematic way, (b) constitute a threat to patients, and (c) use "vague" and "contradictory" statements from patients and their families as direct evidence for metaphysical theories. In this response, I critically evaluate Müller et al.'s argument, with a special focus on these three just-mentioned aspects of their discussion. My conclusion is that Müller et al.'s overall argument is problematic. It overgeneralizes criticisms that may apply to some, but certainly not to all, contributions to what they call the personal identity-debate. Moreover, it rests on a problematic conception of what much of this debate is about. Nor is Müller et al.'s overall argument fair in its assessment of the methodology used by most participants in the debate. For these reasons, we should be skeptical of Müller et al.'s claim that the "personal identity debate" is a "threat to neurosurgical patients".

The Quantified Relationship.

The growth of self-tracking and personal surveillance has given rise to the Quantified Self movement. Members of this movement seek to enhance their personal well-being, productivity, and self-actualization through the tracking and gamification of personal data. The technologies that make this possible can also track and gamify aspects of our interpersonal, romantic relationships. Several authors have begun to challenge the ethical and normative implications of this development. In this article, we build upon this work to provide a detailed ethical analysis of the Quantified Relationship (QR). We identify eight core objections to the QR and subject them to critical scrutiny. We argue that although critics raise legitimate concerns, there are ways in which tracking technologies can be used to support and facilitate good relationships. We thus adopt a stance of cautious openness toward this technology and advocate the development of a research agenda for the positive use of QR technologies.

Attributing Agency to Automated Systems: Reflections on Human-Robot Collaborations and Responsibility-Loci.

Many ethicists writing about automated systems (e.g. self-driving cars and autonomous weapons systems) attribute agency to these systems. Not only that; they seemingly attribute an autonomous or independent form of agency to these machines. This leads some ethicists to worry about responsibility-gaps and retribution-gaps in cases where automated systems harm or kill human beings. In this paper, I consider what sorts of agency it makes sense to attribute to most current forms of automated systems, in particular automated cars and military robots. I argue that whereas it indeed makes sense to attribute different forms of fairly sophisticated agency to these machines, we ought not to regard them as acting on their own, independently of any human beings. Rather, the right way to understand the agency exercised by these machines is in terms of human-robot collaborations, where the humans involved initiate, supervise, and manage the agency of their robotic collaborators. This means, I argue, that there is much less room for justified worries about responsibility-gaps and retribution-gaps than many ethicists think.

Deep Brain Stimulation, Authenticity and Value.

In this article, we engage in dialogue with Jonathan Pugh, Hannah Maslen, and Julian Savulescu about how to best interpret the potential impacts of deep brain stimulation on the self. We consider whether ordinary peoples' convictions about the true self should be interpreted in essentialist or existentialist ways. Like Pugh, Maslen, and Savulescu, we argue that it is useful to understand the notion of the true self as having both essentialist and existentialist components. We also consider two ideas from existentialist philosophy-Jean-Paul Sartre and Simone de Beauvoir's ideas about "bad faith" and "ambiguity"-to argue that there can be value to patients in regarding themselves as having a certain amount of freedom to choose what aspects of themselves should be considered representative of their true selves. Lastly, we consider the case of an anorexia nervosa patient who shifts between conflicting mind-sets. We argue that mind-sets in which it is easier for the patient and his or her family to share values can plausibly be considered to be more representative of the patient's true self, if this promotes a well-functioning relationship between the patient and the family. However, we also argue that families are well advised to give patients room to determine what such shared values mean to them, as it can be alienating for patients if they feel that others try to impose values on them from the outside.