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Why can the ethics draft from Xunzi’s ethics plan to robots be enough?
Author: Liu Bianlu (American California State Department of Philosophy)
Source: Social Sciences, Issue 4, 2021
Abstract
In the near future, we may see robots with independent action entering the human ethics community. The basis for the differences between robots and humans is that the former is a complete “sweeping” product. In terms of structural materials, robots are not of blood, they will not like their relatives, have no sensory desires, will not fight for selfishness with their own interests, and will not have the kind of unbeautifulness of affection. Under appropriate design, robots can become the “righteous person” in Xunzi’s mind. How could Xunzi’s ethics plan be applied to the ethics draft of robots? If robot ethics is constructed based on Xunzi’s character ethics, it will definitely be a mechanic plan that focuses on sensory norms and emphasizes the structure of the group. Considering the ethical design of robots on this basis, we can use several required qualities proposed by Xunzi: specialty, respectfulness, integrity, faithfulness, loyalty, and righteousness as the focus structure of robots. The robot designed with Xunzi’s philosophy will perform the color of service in human society, follow the level structure of human society, and learn to simulate the behavior of virtuous and righteous people in different situations. Of course, the robot designed by this ethics plan will not be a saint or a wise ruler, but it will definitely not become a gangster or a terrifying member. Such robots should be able to integrate into human social norms and gain human trust.
Keywords: Xunzi; Artificial Intelligence; Robot Ethics;
Involving the design of artificial intelligence in the dimension of ethics is sometimes called “artificial morality” 1. A preset that constructs artificial morality is that the decisions made by artificial intelligence machines when dealing with personnel problems cannot be considered in terms of human value, ethics, sloppy situations, and social norms. If we follow the current robot design form, we only focus on the design of intelligence and action ability, and do not consider how to add ethical dimensions, then in the future, superhuman robots will appear, with their own thinking methods, and develop their own value judgments and behavioral standards, which will definitely form a huge threat to human society, and can even replace human storage space. Therefore, when discussing the issue of artificial morality, we do not make an intrinsic statement on the nature of morality, but based on a practical consideration that is not negligent in designing robots. As Colin Allen and others pointed out, “Whether artificial morality can be true morality, the behavior of artificial actors will have moral consequences”3. M. Anderson and S. Anderson also pointed out that “the ultimate goal of machine ethics is to create aWith machines that follow certain fantasy ethical principles, that is, these machines can make decisions that can be taken under such ethical principles.”4. With the best efforts of these pioneers, “machine ethics” (machiNethics) has gradually become a trendy topic, including many discussion areas, and “robotticethics” is just one of the mainstream. In a step, robotic ethics is Exploring the consequences of using human ethics systems to design robots, and checking the ethics theory of differences can be complete. In philosophy, we can examine how ethics theory of differences will standardize the thinking and actions of robots, but how to truly use these ethics specifications and values in design to join the thinking of robots is the remote goal of design engineers. In technology, manufacturing has its own<a Before we build a robot with action consciousness, we must first make theoretical discussions. On the one hand, we prepare for future design, and on the other hand, I am also me Our reflection on the human ethics system in this context. As for the system of social division of labor and cooperation, the operation of robots will generate social actual problems such as human-machine competition, mission opportunities, action effectiveness, ownership ownership, and right-to-responsibility in labor dispatch, which is beyond the Brand-nourishing website scope 5.
The proposal to give robot ethics dimensions is mainly divided into two ways: “top-down” and “bottom-up”. According to the division of Allen et al., the former is It is to write ethical theory into a calculation program as a robot’s action plan, which is the form that opens up the robot to learn and simulate human moral behavior 6. In the discussion of robot ethics in the East, Kantianism and utilitarianism are the two most popular ethical plans. Both belong to the top-down approach, because both ethical sciences strive to define broad moral laws as individuals 博官网‘s behavioral decision standards. In addition, the differences between utilitarianism and Kantian policy are that character ethics (virtueethics) are the same. The direction of robot ethics design is not from top to bottom, setting up a form that allows robots to follow in a broad form of moral principles, but a hybrid, integrating two design thinking from top to bottom and from bottom to top. Character ethics cannot be a learning platform that can purely provide robots with complete openness,Robots learn moral rules without restraint in the situation with well-designed intelligence. The request for character ethics is to give the robot some characteristics (or choose direction) in the design to restrict the robot’s behavioral decisions. In other words, on the one hand, we define the character that robots should have in advance; on the other hand, we use machine learning to make decisions in various situations, get positive or negative feedback, and gradually set some behavioral molds from the middle. This kind of approach is similar to the learning experience of human beings in their childhood to establish moral character.
This article discusses how to apply Xunzi’s character ethics to robot ethics design. Xunzi’s ethics plan is based on his predecessor of humanity. In nature, people regard favors as gentlemen in thinking: “When a man is born, he cannot see the power of profit.” (“Xunzi·英英英”) 7 people are born with blood and humiliation, and their nature must be partial to themselves: “Anyone who is born between the six combinations must know what he has blood and humiliation must know, and everyone who knows loves his kind… No one knows what he has blood and humiliation, so when a person is born with blood and humiliation, he will be in danger of death.” (“Trial Commentary”) People are born with good things. The nature of the ancients was to be frugal and want to eat, cold and want to be hot, and weak and want to stop. This is the nature of the person.” (“Natural Abuse”) People also worked hard to seek the enjoyment of the senses: “The eyes are lustful, the ears are good, the mouth is good, the heart is good, the bones and skin are good, and the skin is good.” (“Natural Abuse”) At the same time, Xunzi used Shun’s mouth to criticize people’s character: “The wife has a filial piety and decline in her relatives, the desires are good, and the trust is weak in her friends, and the title is full and the loyalty is weak in the king.” Therefore, “the face of love is not beautiful” (“Natural Abuse”). In summary, human natural desires are “perverse and contradictory” and are considered “bad”. Under this kind of society on humanity, Xunzi’s ethics plan emphasizes the governance of ethics, the teachings of teachings of teachings, the impact of environment, and the main learning. These are the “scare” defined by Xunzi: “Those who can be learned and capable, and those who can be accomplished by things are the sadness of others.” (“Natural Abuse”) Xunzi’s ethical plan is a ethical vision that emphasizes sensual thinking and group planning.
Applying Xunzi’s ethics plan to robot ethics is a very big challenge. First of all, the difference between robots and humans is that humans are naturally the development of “sex”, while robots are completely “swallowed” products. In terms of structural materials, robots are not of blood, they will not like their relatives, have no sensory desires, will not fight for selfishness with their own interests, and will not have the kind of unbeautifulness of affection. Can Xunzi’s ethical plan of “sickness” and using sentiment to regulate the situation in a basic way can he use robots? Secondly, Xunzi’s moral theory is based on the Confucian traditional social structure. He discussed whether this kind of proposal can be really suitable for theCome to the robot society? Furthermore, from the perspective of designing artificial intelligence, any addition of ethics dimensions is difficult, and Xunzi’s ethics content is complex, covering multiple aspects such as individuals, society, gifts, legal system, teaching, kings, saints, etc. It is inevitable that it will be more difficult to apply multiple content to the construction of robot ethics. But this article accepts this challenge. This article will use a discussion method that is not bound by the traditional Confucian system and adds more ext
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