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2017
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(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)
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