When we treat robots as part of everyday life or treat them as human beings, this new world will have many problems.
How do we deal with them?
Are we morally responsible for robots? Do these non-humans have moral rights? Or are we responsible for cultivating them?
A robot with the ability to think and analyze, thinking about rational and emotional issues, makes people think it is very interesting. But there are two common arguments that may indicate that it does not make sense because ethical issues do not need to be taken seriously.
First of all, “artificial people” like this cannot exist. Secondly, this is often mentioned in the abortion debate. Only those who can survive independently can get the moral respect they deserve and consider it from an ethical perspective. Of course, such a debate is controversial. Does The Robot Need Our Sympathy And Love?
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As early as 1942, in the sci-fi short story, the famous American sci-fi writer Isaac Asimov proposed three guidelines for robots to ensure that robots can treat human beings with kindness and avoid human beings suffering from “robot doomsday”. These guidelines include: First, the robot can not harm humans, or inaction causes human harm; second, the robot must obey the command, unless these orders violate the first criterion; third, the robot must protect itself, but the relevant protection behavior cannot The first and second guidelines are contrary.
Thought, material, and derivative nature
We may think that spiritual phenomena—consciousness, thoughts, emotions, etc., are somewhat different from those that makeup computers and other human-made machine materials.
We may think that there is a fundamental difference between robot “brains” and human consciousness thoughts, however, Whether or not these assumptions are correct does not mean that a conscious, conscious “artificial person” cannot exist.
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We should be alert to the simplistic view of social science. Some social phenomena, such as language, cannot exist without interactions between individuals with their special psychological and biological characteristics, but this does not mean that The resulting social phenomenon, or “derived nature”, can be interpreted exactly from these characteristics.
The possibility of deriving the nature of the same applies to all scientific research. For example, if there are no plastics, wires, silicon chips and other components that make up the computer, it is impossible to have the computer that
I am currently working on. However, the operation of the computer cannot be used alone. The characteristics of the components are explained. Once these components are combined with the current in a specific way, a new system, the computer, will be formed.
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When the computer is combined and interacted in a specific way, the Internet is born, but it is obvious that the Internet is Unlike a form of a physical or physical computer.
Similarly, we don’t need “brain replicas”, we don’t need the simplified physical elements of the brain, molecules, atoms, and other brains to run. They may be different types of entities, derived from specific interactions and combinations between them.Does The Robot Need Our Sympathy And Love
The reason why human beings have the ability to think, think and make decisions does not appear in the machine system of human beings. There is no obvious logical relationship between the two. Whether this is possible at the physical level is urgently needed for further study and discussion.
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Does the robot need our sympathy and love?
We should not slay the dead or destroy the earth, so that future generations cannot enjoy our green earth. This is undoubted, but human-made intelligent robots are regarded as potential targets of human moral responsibility and potential recipients of human charity care.
Should I be treated with moral respect and care?
There is no survivable body, whether it is dead or the unborn, and it is an arbitrary act to deny moral respect to a thinking-minded robot on the grounds of possessing artificial rather than the natural body.
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