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 practical ethics


Towards a Practical Ethics of Generative AI in Creative Production Processes

arXiv.org Artificial Intelligence

The increasing integration of artificial intelligence into various domains, including design and creative processes, raises significant ethical questions. While AI ethics is often examined from the perspective of technology developers, less attention has been paid to the practical ethical considerations faced by technology users, particularly in design contexts. This paper introduces a framework for addressing ethical challenges in creative production processes, such as the Double Diamond design model. Drawing on six major ethical theories - virtue ethics, deontology, utilitarianism, contract theory, care ethics, and existentialism - we develop a "compass" to navigate and reflect on the ethical dimensions of AI in design. The framework highlights the importance of responsibility, anticipation, and reflection across both the AI lifecycle and each stage of the creative process. We argue that by adopting a playful and exploratory approach to AI, while remaining anchored in core ethical principles, designers can responsibly harness the potential of AI technologies without overburdening or compromising their creative processes.


Oxford Uehiro Centre for Practical Ethics - Blog

AITopics Original Links

Established in January 2009, The Oxford Centre for Neuroethics (hosted by the Uehiro Centre) aims to address concerns about the effects neuroscience and neurotechnologies will have on various aspects of human life. Its research focuses on five key areas: cognitive enhancement; borderline consciousness and severe neurological impairment; free will, responsibility and addiction; the neuroscience of morality and decision making; applied neuroethics. Science and Religious Conflict: The past decade has seen an explosion in empirical work on moral reasoning. We are coming to understand how people's moral judgments are shaped by interactions with others in their society. There are good reasons for thinking that people's moral judgements are mostly intuitive (recent empirical work by Jonathan Haidt and his collaborators supports this view) and that people's intuitions are powerfully shaped by the institutions around them, including religious institutions.