Alle Publikationen
- <<
- <
- 1
2017
-
(2017) : On the moral implications and restrictions surrounding affective computing In: Jeon, Myounghoon: Emotions and affect in human factors and human-computer interaction: San Diego, CA: Elsevier Academic Press, S. 143-161
DOI: https://doi.org/10.1016/B978-0-12-801851-4.00005-7 Abstract: One could easily write a paper 'On the Moral Implications and Restrictions Surrounding Baseball Bats' that would parallel the argument developed in this chapter. If we’re going to play baseball, we need the bat, and, in the context of the game, it is morally neutral. But if used to beat someone over the head or to threaten a human into submission, it starts to take on moral dimensions. So too, if we’re going to build artificial agents that are fully effective in interacting with human beings, then simulated affects are necessary. They can be misused, of course. This observation does not preclude the rather large question of whether we should even be playing this game. The question is futile, and the advancement of affective machines is inevitable. The game is already afoot. The moral dimensions of affective computing come primarily from the fact that it can intensify dispositions already at play in human life, in marketing, video games, human–computer interfaces, etc. This in no way trivializes the need to understand the moral impact of affective computing. On the contrary, it presents us with an urgency to use it to promote the basic precepts and principles of human decency. A further analogy will help. Today we are capable of engaging in global warfare utilizing weapons of mass destruction. We can commit genocide and even destroy the whole human habitat. Our ability to do so arises from the exponential pace of technology, which is now outstripping the speed of human comprehension and legislation. This invites caution about adopting technologies too soon, but little can be done to stop their development. The situation, it would seem, is not that humans are less moral now that we can kill more people, but that we have failed to direct attention to the heart of the problem, which is human decency in general. Thus, we find that affective computing is morally neutral, just as most technology is. The morally relevant factor is what it is used for and how it is used. Caution is in order. Good people will use it well. Bad people will not. For now, this is about all that can be said. (PsycINFO Database Record (c) 2017 APA, all rights reserved)
2001
-
(2001): Nurturing decency through caring and serving during the early childhood years. In: EARLY CHILDHOOD EDUCATION JOURNAL 29 (2), S. 131-137. DOI: 10.1023/A:1012533230821
DOI: https://doi.org/10.1023/A:1012533230821 Abstract: The focus of this article is on what decency is, how we learn to be decent and caring (caring for others, caring for the environment, and caring for ideas), and how we can use serving and caring strategies in family and school to promote decency. (PsycINFO Database Record (c) 2016 APA, all rights reserved)
Keywords: Decency, Pädagogische Psychologie 1997
-
(1997): The courage to become: The virtues of humanism. Westport, CT, US: Praeger Publishers/Greenwood Publishing Group
Abstract: This book attempts to explicate the basic moral virtues of humanism. These virtues are related to the 'common moral decencies.' By these I mean the basic principles that a morally developed person will recognize as worthy in human society. They cut across cultural differences and provide common grounds of shared human interests and needs. Although recognized as morally binding by civilized societies, they need to be constantly reinforced by both reason and emotion, to cultivated in the young by moral education, and to become part of the character traits of mature persons. They need not derive their authority from theological or metaphysical foundations; they are tested in human experience and reaffirmed by their consequences in behavior. The common moral decencies apply primarily to our relationships with other human beings living in communities. I list them here, but without any further elaboration: integrity, trustworthiness, benevolence, and fairness. I have elsewhere described humanism as a eupraxophy. By this I mean that humanism expresses a distinctive nonreligious life-stance. It denies the existence of a theistic universe, and it likewise rejects the hopelessness and despair of nihilism (PsycINFO Database Record (c) 2016 APA, all rights reserved)
1991
-
Wilmer, Harry A. (1991): Closeness in personal and professional relationships. Boston, MA, US. Boston, MA: Shambhala Publications
Abstract: Closeness [from the Jungian perspective], then, is about intimacy and distance, decency and ethics. It is about attachment and loss, domination and dependency, transference and countertransference, touching and sex. Closeness is at the very heart of human relationships. This theme seems to me to be one of the central issues of our times, in personal life to be sure, but especially in professional relations. Just how 'close' can or should be the relationship between therapist and client, doctor and patient, teacher and student, supervisor and candidate? The message of this book focuses on relationships characterized by power imbalance and hierarchical order. It speaks not only to people in fields of psychology and analysis, but to all individuals in the helping professions; to anyone interested in organizational psychology; to people in business, education, the ministry, and the military; to lovers and families. (PsycINFO Database Record (c) 2016 APA, all rights reserved)
Keywords: Decency, Partnerschaft/ Beziehung
- <<
- <
- 1