As I already wrote on this blog, there has been an explosion of AI in recent years. AI affects so many aspects of our lives that it is virtually impossible to avoid interacting with it. Since AI has such an impact, it must be examined from an ethical point of view, for the very basic reason that it can be developed and/or used for both good and evil.
In fact, AI ethics is becoming increasingly popular nowadays. As it is a fairly young discipline, even though it has roots in, for example, digital and computer ethics, the question is open about its status and methodology. To simplify the debate, the main trend is to conceive AI ethics in terms of practical ethics, for example, with a focus on the impact of AI on traditional practices in education, work, healthcare, entertainment, among others. In addition to this practically oriented analysis, there is also attention to the impact of AI on the way we understand our society and ourselves as part of it.
In this debate about the identity of AI ethics, the need for a closer collaboration with neuroethics has been briefly pointed out, but so far no systematic reflection has been made on this need. In a new article, I propose, together with Kathinka Evers and Arleen Salles, an argument to justify the need for closer collaboration between neuroethics and AI ethics. In a nutshell, even though they both have specific identities and their topics do not completely overlap, we argue that neuroethics can complement AI ethics for both content-related and methodological reasons.
Some of the issues raised by AI are related to fundamental questions that neuroethics has explored since its inception. Think, for example, of topics such as intelligence: what does it mean to be intelligent? In what sense can a machine be qualified as an intelligent agent? Could this be a misleading use of words? And what ethical implications can this linguistic habit have, for example, on how we attribute responsibility to machines and to humans? Another issue that is increasingly gaining ground in AI ethics literature, as I wrote on this blog, is the conceivability and the possibility of artificial consciousness. Neuroethics has worked extensively on both intelligence and consciousness, combining applied and fundamental analyses, which can serve as a source of relevant information for AI ethics.
In addition to the above content-related reasons, neuroethics can also provide AI ethics with a methodological model. To illustrate, the kind of conceptual clarification performed in fundamental neuroethics can enrich the identification and assessment of the practical ethical issues raised by AI. More specifically, neuroethics can provide a three-step model of analysis to AI ethics: 1. Conceptual relevance: can specific notions, such as autonomy, be attributed to AI? 2. Ethical relevance: are these specific notions ethically salient (i.e., do they require ethical evaluation)? 3. Ethical value: what is the ethical significance and the related normative implications of these specific notions?
This three-step approach is a promising methodology for ethical reflection about AI which avoids the trap anthropocentric self-projection, a risk that actually affects both the philosophical reflection on AI and its technical development.
In this way, neuroethics can contribute to avoiding both hypes and disproportionate worries about AI, which are among the biggest challenges facing AI ethics today.
Farisco, M., Evers, K. & Salles, A. On the Contribution of Neuroethics to the Ethics and Regulation of Artificial Intelligence. Neuroethics 15, 4 (2022). https://doi.org/10.1007/s12152-022-09484-0
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