Anarchy, state, and utopia

Frances Mei Hardin, MD, MSMA member since 2017, is in the Department of Otolaryngology, University of Missouri, Columbia, Missouri. Above, she is shown as MSMA Physician of the Day at the Missouri Capitol in 2018.

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Disclaimer

This article was not sponsored by Easton bats, Headspace, Calm, Sycamore Creek Farms, Pilot, or Casamigos, but if any of these institutions would like to reach out, I’ll be available.

What We Owe To Each Other.

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Supersizing The Mind Embodiment Action And Cognitive Extension Andy Clark

Some arguments for the subjectivity of value are premised on the absence of any reference to values in the objective world as described by the natural sciences. According to these arguments, it is a necessary condition for the existence of objective values that values form part of what John Mackie called ‘the fabric of the world’ (Mackie 1977, 15). On this view, objectivity entails mind independence: the domain of objectivity is a domain of existence independent of all thought and experience of it. It is a domain that could form the content of a representation that presupposes no particular perspective on the world — what has variously been called ‘the absolute conception’, or a View from nowhere’ (c.f. Williams 1985; Nagel 1986). Given these assumptions, the subjectivity of value follows from the further claim that values are not mind independent entities with a non-eliminable place in an absolute conception of reality.1 Given that we can only make sense of values with reference to a perspective on the world of beings disposed to value some things over others, there are no objective values, and some form of subjectivism about value must be true.2

Values and Secondary Qualities

Moral Realism and the Foundations of Ethics

There are possible artificially intelligent beings who do not differ in any morally relevant respect from human beings. Such possible beings would deserve moral consideration similar to that of human beings. Our duties to them would not be appreciably reduced by the fact that they are non-human, nor by the fact that they owe their existence to us. Indeed, if they owe their existence to us, we would likely have additional moral obligations to them that we don’t ordinarily owe to human strangers – obligations similar to those of parent to child or god to creature. Given our moral obligations to such AIs, two principles for ethical AI design recommend themselves: (1) design AIs that tend to provoke reactions from users that accurately reflect the AIs’ real moral status, and (2) avoid designing AIs whose moral status is unclear. Since human moral intuition and moral theory evolved and developed in contexts without AI, those intuitions and theories might break down or become destabilized when confronted with the wide range of weird minds that AI design might make possible. Word count: approx 10,000 (including notes and references), plus one figure

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A Defense of the Rights of Artificial Intelligences

We propose four policies of ethical design of human-grade Artificial Intelligence. Two of our policies are precautionary. Given substantial uncertainty both about ethical theory and about the conditions under which AI would have conscious experiences, we should be cautious in our handling of cases where different moral theories or different theories of consciousness would produce very different ethical recommendations. Two of our policies concern respect and freedom. If we design AI that deserves moral consideration equivalent to that of human beings, that AI should be designed with self-respect and with the freedom to explore values other than those we might impose. We are especially concerned about the temptation to create human-grade AI pre-installed with the desire to cheerfully sacrifice itself for its creators’ benefit.

Mara Garza

Papers

A Defense of the Rights of Artificial Intelligences

Designing AI with Rights, Consciousness, Self-Respect, and Freedom