This essay describes a new ethical theory that has begun to coalesce from the works of several scholars in the international computer ethics community. I call the new theory 'Flourishing Ethics' because of its Aristotelian roots, though it also includes ideas suggestive of Taoism and Buddhism. In spite of its roots in ancient ethical theories, Flourishing Ethics is informed and grounded by recent scientific insights into the nature of living things, human nature and the fundamental nature of the universe -ideas from today's information theory, astrophysics and genetics. Flourishing Ethics can be divided conveniently into two parts. The first part, which I call 'Human-Centered FE,' is focused exclusively upon human beings -their actions, values and characters. The second part, which I call 'General FE,' applies to every physical entity in the universe, including humans. Rather than replacing traditional 'great ethical theories,' Flourishing Ethics is likely to deepen and broaden our understanding of them.
According to Inhelder and Piaget, a fully developed formal operational thinker uses all 16 binary operations of truth-functional logic in solving problems. The only evidence they offered, however, was a single protocol from their physical task, Role of Invisible Magnetism. Using this one protocol and the Inhelder-Piaget method of analysis, the present investigators attempted to duplicate the results of Inhelder and Piaget. They found examples and evidence, however, for only 8 of the 16 operations; and they discovered that 8 of the Inhelder-Piaget analyses were faulty. Several important questions are raised, for example, Do fully developed formal operational thinkers actually use all 16 binary operations of truth-functional logic?1 Requests for reprints should be sent to Terrell
N orbert Wiener's monumental computer ethics bookThe Human Use of Human Beings, first published in 1950, ~ makes important use of ideas that can be traced as far back into history as Aristotle. Combining Aristotelian ideas about animal physiology, behavior and the purpose of a human life with the new science of "cybernetics" (the science of "information feedback" which Wiener and others had recently created), Wiener laid down in 1950 a comprehensive foundation that remains today --half a century later --a powerful basis for practicing computer ethics. Wiener's ethical approach, however, is significantly different from Aristotle's, since he adopts as ethically central three "great principles of justice", rather than using virtues and vices like Aristotle. The present essay lays out the major components of Wiener's computer ethics foundation in order to initiate among philosophers a long-overdue discussion and examination of Wiener's computer ethics accomplishments. Presented here is an exegesis of Wiener's main ideas, rather than a philosophical defense or critique of them. Such a project would be a very ambitious undertaking that would require a book instead of an article.
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