Alle Publikationen
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2016
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(2016) : Physical and moral disgust in socially believable behaving systems in different cultures In: Esposito, Anna; Jain, Lakhmi C. (Hg.): Toward robotic socially believable behaving systems: Modeling emotions., Vol. I, 105: Cham: Springer International Publishing (Intelligent systems reference library; Vol 105; ISSN: 1868-4394 (Print), 1868-4408 (Electronic)), S. 105-132
DOI: https://doi.org/10.1007/978-3-319-31056-5_7 Abstract: The aim of the present study is to use the GRID, online emotions sorting and corpus methodologies to illuminate different types of disgust that an emotion-sensitive socially interacting robot would need to encode and decode in order to competently produce and recognise these and other types of physical, moral and aesthetic types of complex emotions in social settings. We argue that emotions in general, and different types of disgust as an instance of these, differ with respect to the amount of cognitivegrounding they need in order to arise and social robots will successfully use such emotions provided they do not only recognise and produce physical, bodily manifestations of emotions, but also have access to large knowledge bases and are able to process situational context clues. The different types of disgust are identified and compared cross-culturally to provide an evaluation of their relative salience. The study also underscores the conceptual viewpoint of emotions as clusters of emotions rather than solitary, individual representations. We argue that such clustering should be at the heart of emotions modelling in social robots. In order to successfully use the emotion of disgust in their interactions with humans, robots need to be sensitive to possible within-culture and cross-culture differences pertaining to such emotions, exemplified by British English and Polish in the present study. Given the centrality of values to the emotion of disgust, robots need to have the capacity to update from a knowledge base and learn from the situational context the set of values for each significant human that they interact with. (PsycINFO Database Record (c) 2019 APA, all rights reserved)
Keywords: Aesthetics, BEHAVIOR, British English, Cross Cultural Differences, Disgust, Disgust cluster, Emotion event (scenario), Emotions, GRID, Language, Language corpora, Moral & Ethik, Moral emotions, Morality, Online emotions sorting study, Polish, Robotics, Social robotic, social robots, Translation data, Wstret cluster -
(2016) : Moral Emotions ☆ In: Stein, John: Reference module in neuroscience and biobehavioral psychology: Place of publication not identified: Elsevier, S. 644-649
Abstract: This article reviews current theory and research on moral emotions with a particular focus on the development of moral emotions in childhood and adolescence. The development of moral emotions is central to theories and research on morality and social-emotional development. After providing definitions and outlining a key theoretical model of moral emotions, the major studies addressing the development of the various moral emotions, as well as the relations to human social behavior such as aggression and prosociality, are reviewed. Finally, educational practices aimed at enhancing the development of moral emotions are highlighted and examples of best-practice approaches are reviewed.
2015
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(2015) : Civilized collaboration: Ethical architectures for enforcing legal requirements and mediating social norms in HRI: 2015 International Conference on Collaboration Technologies and Systems (CTS): Atlanta, Georgia, USA: IEEE
DOI: https://doi.org/10.1109/CTS.2015.7210394 Abstract: The ways in which we treat each other, typically underpinned by an ethical theory, serve as a foundation for civilized activity. Bounds and requirements are established for normal and acceptable interactions between humans. If we are to create robotic systems to reside among us, they must also adhere to a set of related values that humans operate under. This talk first describes the importance of such conventions in human-robot interaction, then outlines a way forward including the difficult research questions remaining to be confronted in ethical human robot interaction (HRI). In particular, examples involving architectures using ethical governors, moral emotions, responsibility advisors and theories of mind are described in two quite different contexts: warfare [1,2] and the maintenance of human dignity in healthcare [3-5]. Even the role of deception must be considered as an important adjunct to HRI, as it may yield more effective intentional and autonomous social robots if properly deployed [6-7]. Finally, we can consider how robots may eventually be able to engineer more socially just human beings via nudging and the ethical questions associated with using such devices [8].
Keywords: autonomous social robots, civilized activity, civilized collaboration, Computer architecture, Context, ethical architectures, ethical aspects, ethical governors, ethical human robot interaction, Ethical Theory, Ethics, HRI, human-robot interaction, ieee xplore, legal requirements, Medical services, Moral & Ethik, Moral emotions, responsibility advisors, robotic systems, Robots, service robot, Social Norms 2012
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(2012): Moral Decision Making in Autonomous Systems: Enforcement, Moral Emotions, Dignity, Trust, and Deception. In: Proceedings of the IEEE 100 (3), S. 571-589. DOI: 10.1109/JPROC.2011.2173265
DOI: https://doi.org/10.1109/JPROC.2011.2173265 Abstract: As humans are being progressively pushed further downstream in the decision-making process of autonomous systems, the need arises to ensure that moral standards, however defined, are adhered to by these robotic artifacts. While meaningful inroads have been made in this area regarding the use of ethical lethal military robots, including work by our laboratory, these needs transcend the warfighting domain and are pervasive, extending to eldercare, robot nannies, and other forms of service and entertainment robotic platforms. This paper presents an overview of the spectrum and specter of ethical issues raised by the advent of these systems, and various technical results obtained to date by our research group, geared towards managing ethical behavior in autonomous robots in relation to humanity. This includes: 1) the use of an ethical governor capable of restricting robotic behavior to predefined social norms; 2) an ethical adaptor which draws upon the moral emotions to allow a system to constructively and proactively modify its behavior based on the consequences of its actions; 3) the development of models of robotic trust in humans and its dual, deception, drawing on psychological models of interdependence theory; and 4) concluding with an approach towards the maintenance of dignity in human-robot relationships.
Keywords: Adaptation models, Autonomic systems, autonomous robots, autonomous systems, Behavioral science, Decision Making, entertainment robotic platforms, ethical adaptor, ethical aspects, ethical governor, ethical issues, ethical lethal military robots, Ethics, Human Computer Interaction, Human Factors, human-robot relationships, ieee xplore, Moral & Ethik, moral decision making, Moral emotions, Robot Ethics, robot nannies, robotic artifacts, Robots, service robot, Social implications of technology, unmanned systems 2009
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(2009) : An ethical adaptor: Behavioral modification derived from moral emotions: 2009 IEEE International Symposium on Computational Intelligence in Robotics and Automation - (CIRA): Daejeon, Korea: IEEE, S. 381-387
DOI: https://doi.org/10.1109/CIRA.2009.5423177 Abstract: This paper presents the motivation, basis and a prototype implementation of an ethical adaptor capable of using a moral affective function, guilt, as a basis for altering a robot’s ongoing behavior. While the research is illustrated in the context of the battlefield, the methods described are believed generalizable to other domains such as eldercare and are potentially extensible to a broader class of moral emotions, including compassion and empathy.
2003
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(2003): Responsible psychopaths. In: Philosophical Psychology 16 (3), S. 417-429. DOI: 10.1080/0951508032000121797
Abstract: Psychopaths are agents who lack the normal capacity to feel moral emotions (e.g. guilt based on empathy with the victims of their actions). Evidence for attributing psychopathy at least in some cases to genetic or early childhood causes suggests that psychopaths lack free will. However, the paper defends a sense in which psychopaths still may be construed as responsible for their actions, even if their degree of responsibility is less than that of normal agents. Responsibility is understood in Strawsonian terms, as a question of our appropriate reactive attitudes toward an agent for what she does, and as distinct from the question of the agent's own motivating attitudes, which lead him to do what he does. The latter is the question more directly relevant to free will, though moral motivation normally depends on the capacity in early childhood to pick up motivating attitudes from others' reactive attitudes. Reactive attitudes based on hatred rather than anger (e.g. disgust or contempt) count as alternative forms of blame that may be appropriately directed toward agents manifesting bad qualities of will, even as a matter of motivational impairment. So psychopaths may still be said to deserve blame, even if they are incapable of modifying their behavior in response to blame.
Keywords: Beeinflussung sozial angemessenen Verhaltens, Fehlverhalten, Moral emotions, Moral und Kognition, moralische Dimension, Moralphilosophie, Moralpsychologie, Observablen/Kriterien für sozial angemessenes Verhalten und dessen Bewertung, Pathologie, Philosophical Psychology, Philosophie der Psychologie, Psychopathie, Schuld 1999
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(1999): The CAD triad hypothesis. A mapping between three moral emotions (contempt, anger, disgust) and three moral codes (community, autonomy, divinity). In: Journal of personality and social psychology 76 (4), S. 574-586. DOI: 10.1037/0022-3514.76.4.574
Abstract: It is proposed that 3 emotions-contempt, anger, and disgust-are typically elicited, across cultures, by violations of 3 moral codes proposed by R. A. Shweder and his colleagues (R. A. Shweder, N. C. Much, M. Mahapatra, & L. Park, 1997). The proposed alignment links anger to autonomy (individual rights violations), contempt to community (violation of communal codes, including hierarchy), and disgust to divinity (violations of purity-sanctity). This is the CAD triad hypothesis. Students in the United States and Japan were presented with descriptions of situations that involve 1 of the types of moral violations and asked to assign either an appropriate facial expression (from a set of 6) or an appropriate word (contempt, anger, disgust, or their translations). Results generally supported the CAD triad hypothesis. Results were further confirmed by analysis of facial expressions actually made by Americans to the descriptions of these situations.
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