• KSII Transactions on Internet and Information Systems (TIIS)
• /
• v.18 no.6
• /
• pp.1583-1598
• /
• 2024

With the popularization and application of artificial intelligence technology in daily life, new ethical and moral problems constantly appear in human society. These ethical and moral problems have been associated with people's moral behavior and have become crucial issues. In traditional social situations, researches have proved that moral intensity affects people's moral behavior. However, in the context of applying artificial intelligence technology, the mechanism between moral intensity and moral behavior is unknown. Therefore, this study focuses on the relationship between moral intensity and moral behavior in the context of applying artificial intelligence technology, and introduces a new concept - technology moral sense (TMS) into the theoretical model. Research method: We set various situations of applying artificial intelligence technology and adopt the situational experiment method to analyze the relationship between moral intensity and moral behavior in different application scenarios. The results show that moral intensity has a significant influence on moral behavior, while the technology moral sense performs a mediating function.

• Journal of Korean Philosophical Society
• /
• v.146
• /
• pp.271-307
• /
• 2018

The purpose of this study is to elucidate on moral education's direction in the age of transhumanism. For transhumanism's moral education, I suggest a genetically modified plan, moral artificial intelligence method, and pharmacological method for moral bio-enhancement. I also suggest a plan for anti-transhumanism's moral education. Anti-transhumanism as a position in the ethical debate on human enhancement makes two main claims. One is a moral claim that human enhancement may disregard or violate something intrinsically valuable about human nature. The other is a political claim that human enhancement should be banned or severely restricted. In this article, I try to make a critical evaluation of transhumanism and anti-transhumanism. For this aim, I critically analyze the logic of both. Finally I argue that transhumanism's moral education has technological strengths and ethical weaknesses. But transhumanism's moral education can overcome the ethical weakness through human enhancement debate and real possibility. Anti-transhumanism's moral education needs to make significant influence through traditional education.

• Journal of Science and Technology Studies
• /
• v.19 no.1
• /
• pp.91-135
• /
• 2019

As we live a life increasingly mediated by computers, we often outsource our critical judgments to artificial intelligence(AI)-based algorithms. Most of us have become quite dependent upon algorithms: computers are now recommending what we see, what we buy, and who we befriend with. What happens to our lives and identities when we use statistical models, algorithms, AI, to make a decision for us? This paper is a preliminary attempt to chronicle a historical trajectory of judging people's economic and moral worth, namely the history of credit-rating within the context of the history of capitalism. More importantly this paper will critically review the history of credit-rating from its earlier conception to the age of big data and algorithmic evaluation, in order to ask questions about what the political implications of outsourcing our judgments to computer models and artificial intelligence would be. Some of the questions I would like to ask in this paper are: by whom and for what purposes is the computer and artificial intelligence encroached into the area of judging people's economic and moral worth? In what ways does the evolution of capitalism constitute a new mode of judging people's financial and personal identity, namely the rated self? What happens in our self-conception and identity when we are increasingly classified, evaluated, and judged by computer models and artificial intelligence? This paper ends with a brief discussion on the political implications of the outsourcing of human judgment to artificial intelligence, and some of the analytic frameworks for further political actions.

• Korean Journal of Cognitive Science
• /
• v.33 no.4
• /
• pp.169-203
• /
• 2022

As artificial intelligence (AI) technology advances, the number of cases in which AI becomes an object or subject of moral judgment is increasing, and this trend is expected to accelerate. Although the area of AI in human society expands, relatively few studies have been conducted on how people perceive and respond to AI. Three studies examined the effect of the anthropomorphism of AI on its responsibility. We predicted that anthropomorphism would increase the responsibility perception, and perceived agency and perceived patiency for AI would mediate this effect. Although the manipulation was not effective, multiple analyses confirmed the indirect effect of perceived patiency. In contrast, the effect of perceived agency of AI was somewhat mixed, which makes the hypothesis partially supported by the overall result. This result shows that for the moral status of artificial agents, perceived patiency is relatively more critical than perceived agency. These results support the organic perspective on the moral status that argues the importance of patiency, and show that patiency is more important than agency in the anthropomorphism related study of AI and robots.

• Journal of Creative Information Culture
• /
• v.7 no.1
• /
• pp.11-19
• /
• 2021

With the announcement of the AI national strategy, various policies for AI education are being proposed, and AI convergence education for teachers is actively being promoted. In addition, AI speakers are being sold and distributed to each home, and field studies of educational use of AI speakers have just started. This study examines the controversial problems that AI speakers may cause in AI ethics, and attempts to derive an ethical dilemma that may arise when AI speakers are used at home or at school. This dilemma can be used in the moral competence test (MCT), which measures the level of moral judgment for each group of artificial intelligence speakers.

• Journal of Korean Philosophical Society
• /
• v.147
• /
• pp.117-146
• /
• 2018

This paper discusses, whether religion is possible even in the age of artificial intelligence, and whether humans alone are the subject of religious faith or ultra intelligent machines with human minds can be also subjects of faith. In order for ultra intelligent machines to be subjects of faith in the same conditions as humans, they must be able to have unique characteristics such as emotion, will, and self-consciousness. With the advent of ultra intelligent machines with the same level of cognitive and emotional abilities as human beings, the religious actions of artificial intelligence will be inevitable. The ultra intelligent machines after 'singularity' will go beyond the subject of religious belief and reign as God who can rule humans, nature and the world. This is also the common view of Morabeck, Kurzweil and Harari. Leonhart also reminds us that technological advances should make us used to the fact that we are now 'gods'. But we fear we may face distopia despite the general affluence of the 'Star Trec' economy. For this reason, even if a man says he has learned the religious truth, one can't help but wonder if it is true. Kant and Bloch are thinkers who critically reflected on our religious ideals and highest concept in different world-view premises. Kant's concept of God as 'idea of pure reason' and 'postulate of practical reason', can seem like a 'god of gap' as Jesse Bering said earlier. Kant recognized the need for religious faith only on a strict basis of moral necessity. The subjects of religious faith should always strive to do the moral good, but such efforts themselves were not enough to reach perfection and so postulated immortality of the soul. But if an ultra intelligent machines that has emerged above a singularity is given a new status in an intellectual explosion, it can reach its morality by blocking evil tendencies and by the infinite evolution of super intelligence. So it will no longer need Kant's 'Postulate for continuous progress towards greater goodness', 'Postulate for divine grace' and 'Postulate for infinite expansion of the kingdom of God on earth.' Artificial intelligence robots would not necessarily consider religious performance in the Kant's meaning, and therefore religion will also have to be abolished. Ernst Bloch transforms Kant's postulate to be Persian dualism. Therefore, in Bloch, even though the ultra intelligent machines is a divine being, one must critically ask whether it is a wicked or a good God. Artificial intelligence experts warn that ultra intellectual machine as Pandora's gift will bring disaster to mankind. In the Kant's Matrix, a ultra intelligent machines, which is the completion of morality and God itself, may fall into a bad god in Bloch's Matrix. Therefore, despite the myth of singularity, we still believe that ultra intelligent machines, whether as God leads us to the completion of one of our only religious beliefs, or as bad god to the collapse of mankind through complete denial of existence.

• Journal of Korea Society of Digital Industry and Information Management
• /
• v.19 no.4
• /
• pp.29-44
• /
• 2023

This study examined research trends in AI ethics education and attempted to suggest a direction for AI ethics education. As a result of the research, two studies were conducted in 2017. There are no studies in 2018 and 2019, and there are 6 studies in 2020. Since then, research has continued to increase, with 19 studies in 2021 and 18 studies in 2022. There were a total of 37 lead authors of the study. There were six lead authors who had published papers for more than two years, and two lead authors who had published papers for more than three years. In addition, to examine the details of AI ethics education, a total of 265 keywords that went through a refining process were divided into education-related, ethics-related, AI-related, and other-related. Although the necessity and importance of research on AI ethics education is expected to increase, there are not many researchers who continuously conduct research on AI ethics education. Accordingly, there is a need to find ways to continue research on AI ethics education. AI ethics education is being conducted under various names such as moral education, ethics education, liberal arts education, and AI education. Accordingly, research on AI ethics education at various levels and forms should be conducted, not just educational research on artificial intelligence ethics in terms of regular subjects.

• Trans-
• /
• v.16
• /
• pp.107-133
• /
• 2024

Narratives are fundamental to human cognition and social culture, serving as the primary means by which individuals and societies construct meaning, share experiences, and convey cultural and moral values. The field of artificial intelligence, which seeks to mimic human thought and behavior, has long studied story generation and story understanding, and today's Large Language Models are demonstrating remarkable narrative capabilities based on advances in natural language processing. This situation raises a variety of changes and new issues, but a comprehensive discussion of them is hard to find. This paper aims to provide a holistic view of the current state and future changes by exploring the intersections and interactions of human and AI narrative intelligence. This paper begins with a review of multidisciplinary research on the intrinsic relationship between humans and narrative, represented by the term Homo narrans, and then provide a historical overview of how narrative has been studied in the field of AI. This paper then explore the possibilities and limitations of narrative intelligence as revealed by today's Large Language Models, and present three philosophical challenges for understanding the implications of AI with narrative intelligence.

• Journal of The Korean Association of Information Education
• /
• v.25 no.6
• /
• pp.947-960
• /
• 2021

In this study, we examine the AI ethics perception of university students to explore the direction of AI ethics education. For this, 83 students wrote their thoughts about 5 discussion topics on online bulletin board. We analyzed it using language networks, one of the text mining techniques. As a result, 62.5% of students spoke the future of the AI society positively. Second, if there is a self-driving car accident, 39.2% of students thought it is the vehicle owner's responsibility at the current level of autonomous driving. Third, invasion of privacy, abuse of technology, and unbalanced information acquisition were cited as dysfunctions of the development of AI. It was mentioned that ethical education for both AI users and developers is required as a way to minimize malfunctions, and institutional preparations should be carried out in parallel. Fourth, only 19.2% of students showed a positive opinion about a society where face recognition technology is universal. Finally, there was a common opinion that when collecting data including personal information, only the part with the consent should be used. Regarding the use of AI without moral standards, they emphasized the ethical literacy of both users and developers. This study is meaningful in that it provides information necessary to design the contents of artificial intelligence ethics education in liberal arts education.

• The Journal of the Convergence on Culture Technology
• /
• v.9 no.4
• /
• pp.375-381
• /
• 2023

In an increasingly hyperconnected battlefield, the reliance on battlefield networks and AI-based autonomous weapons systems creates uncertainty and raises ethical concerns. This article explores the responsibility gap in operating autonomous weapons systems, using Robert Sparrow's theory. By analyzing Sparrow's arguments, we propose overcoming the responsibility gap in lethal autonomous weapon systems (LAWS). Our objective is to establish a framework of responsibility that aligns with the evolving battlefield, promoting the development and use of responsible weapon systems.