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The Heinz dilemma is a frequently used example in many ethics and morality classes. One well-known version of the dilemma, used in Lawrence Kohlberg's stages of moral development, is stated as follows: [1]
A related field is the ethics of artificial intelligence, which addresses such problems as the existence of moral personhood of AIs, the possibility of moral obligations to AIs (for instance, the right of a possibly sentient computer system to not be turned off), and the question of making AIs that behave ethically towards humans and others.
This means that all dilemmas are avoided by agents who strictly follow the moral theory in question. Only agents who diverge from the theory's recommendations may find themselves in ethical dilemmas. But some philosophers have argued that this requirement is too weak, that the moral theory should be able to provide guidance in any situation. [12]
A platform called Moral Machine [44] was created by MIT Media Lab to allow the public to express their opinions on what decisions autonomous vehicles should make in scenarios that use the trolley problem paradigm. Analysis of the data collected through Moral Machine showed broad differences in relative preferences among different countries. [45]
William James, in his essay "The Moral Philosopher and the Moral Life", dismisses the first horn of the Euthyphro dilemma and stays clear of the second. He writes: "Our ordinary attitude of regarding ourselves as subject to an overarching system of moral relations, true 'in themselves,' is ... either an out-and-out superstition, or else it must ...
As recently as 2009, Litz was writing that despite evidence of a rising tide of moral injury among troops from the wars in Iraq and Afghanistan, clinicians and researchers were “failing to pay sufficient attention” to the problem, that “questions about moral injury [were] not being addressed,” and that clinicians who came across cases ...
The Elf Ecthelion slays the Orc champion Orcobal in Gondolin. 2007 illustration by Tom Loback. J. R. R. Tolkien, a devout Roman Catholic, [T 1] created what he came to feel was a moral dilemma for himself with his supposedly evil Middle-earth peoples like Orcs, when he made them able to speak.
A similar view is defended by G. E. Moore's open-question argument, intended to refute any identification of moral properties with natural properties, which is asserted by ethical naturalists, who do not deem the naturalistic fallacy a fallacy. The is–ought problem is closely related to the fact–value distinction in epistemology.