Ethics of Artificial Intelligence - Machine Ethics

Machine Ethics

Machine ethics (or machine morality) is the field of research concerned with designing Artificial Moral Agents (AMAs), robots or artificially intelligent computers that behave morally or as though moral.

Isaac Asimov considered the issue in the 1950s in his I, Robot. At the insistence of his editor John W. Campbell Jr., he proposed the Three Laws of Robotics to govern artificially intelligent systems. Much of his work was then spent testing the boundaries of his three laws to see where they would break down, or where they would create paradoxical or unanticipated behavior. His work suggests that no set of fixed laws can sufficiently anticipate all possible circumstances.

In 2009, during an experiment at the Laboratory of Intelligent Systems in the Ecole Polytechnique Fédérale of Lausanne in Switzerland, robots that were programmed to cooperate with each other in searching out a beneficial resource and avoiding a poisonous one eventually learned to lie to each other in an attempt to hoard the beneficial resource. One problem in this case may have been that the goals were "terminal" (i.e. in contrast, ultimate human motives typically have a quality of requiring never-ending learning).

Some experts and academics have questioned the use of robots for military combat, especially when such robots are given some degree of autonomous functions. The US Navy has funded a report which indicates that as military robots become more complex, there should be greater attention to implications of their ability to make autonomous decisions. The President of the Association for the Advancement of Artificial Intelligence has commissioned a study to look at this issue. They point to programs like the Language Acquisition Device which can emulate human interaction.

Vernor Vinge has suggested that a moment may come when some computers are smarter than humans. He calls this "the Singularity." He suggests that it may be somewhat or possibly very dangerous for humans. This is discussed by a philosophy called Singularitarianism. The Singularity Institute for Artificial Intelligence has suggested a need to build "Friendly AI", meaning that the advances which are already occurring with AI should also include an effort to make AI intrinsically friendly and humane.

In 2009, academics and technical experts attended a conference to discuss the potential impact of robots and computers and the impact of the hypothetical possibility that they could become self-sufficient and able to make their own decisions. They discussed the possibility and the extent to which computers and robots might be able to acquire any level of autonomy, and to what degree they could use such abilities to possibly pose any threat or hazard. They noted that some machines have acquired various forms of semi-autonomy, including being able to find power sources on their own and being able to independently choose targets to attack with weapons. They also noted that some computer viruses can evade elimination and have achieved "cockroach intelligence." They noted that self-awareness as depicted in science-fiction is probably unlikely, but that there were other potential hazards and pitfalls.

In Moral Machines: Teaching Robots Right from Wrong, Wendell Wallach and Colin Allen conclude that attempts to teach robots right from wrong will likely advance understanding of human ethics by motivating humans to address gaps in modern normative theory and by providing a platform for experimental investigation. As one example, it has introduced normative ethicists to the controversial issue of which specific learning algorithms to use in machines. Nick Bostrom and Eliezer Yudkowsky have argued for decision trees (such as ID3) over neural networks and genetic algorithms on the grounds that decision trees obey modern social norms of transparency and predictability (e.g. stare decisis), while Chris Santos-Lang argued in the opposite direction on the grounds that the norms of any age must be allowed to change and that natural failure to fully satisfy these particular norms has been essential in making humans less vulnerable to criminal "hackers".