Clark and Chalmers propose that the mind extends further than skin and skull. If they are right, then we should expect this to have some effect on our way of knowing our own mental states. If the content of my notebook can be part of my belief system, then looking at the notebook seems to be a way to get to know my own beliefs. However, it is at least not obvious whether self-ascribing a belief by looking at my notebook (...) is a case of introspection the same way that knowing my non-extended beliefs is. Traditionally this sort of introspection is thought to be privileged and special in ways that the extended introspection case seems not to be. There is nothing privileged about looking at my notebook. Anyone could do it. The aim of the paper is to find out how to understand extended introspection and whether there is something privileged and special about knowing one’s own extended beliefs. Moreover, the notebook case has close analogs using twenty-first century technology. It seems possible to know our beliefs that are extended to smartphones, wearable technology or a cloud-based data store. First, I present the case of extended introspection. I then discuss whether it should be understood as ordinary introspection or as mind-reading. Both seem to be bad fits, which finally prompts an original account for extended introspection based on epistemic rules. (shrink)

The development of autonomous, robotic weaponry is progressing rapidly. Many observers agree that banning the initiation of lethal activity by autonomous weapons is a worthy goal. Some disagree with this goal, on the grounds that robots may equal and exceed the ethical conduct of human soldiers on the battlefield. Those who seek arms-control agreements limiting the use of military robots face practical difficulties. One such difficulty concerns defining the notion of an autonomous action by a robot. Another challenge concerns how (...) to verify and monitor the capabilities of rapidly changing technologies. In this article we describe concepts from our previous work about autonomy and ethics for robots and apply them to military robots and robot arms control. We conclude with a proposal for a first step toward limiting the deployment of autonomous weapons capable of initiating lethal force. (shrink)

This paper explores the ambiguous impact of new information and communications technologies on the cultivation of moral skills in human beings. Just as twentieth century advances in machine automation resulted in the economic devaluation of practical knowledge and skillsets historically cultivated by machinists, artisans, and other highly trained workers , while also driving the cultivation of new skills in a variety of engineering and white collar occupations, ICTs are also recognized as potential causes of a complex pattern of economic deskilling, (...) reskilling, and upskilling. In this paper, I adapt the conceptual apparatus of sociological debates over economic deskilling to illuminate a different potential for technological deskilling/upskilling, namely the ability of ICTs to contribute to the moral deskilling of human users, a potential that exists alongside rich but currently underrealized possibilities for moral reskilling and/or upskilling. I flesh out this general hypothesis by means of examples involving automated weapons technology, new media practices, and social robotics. I conclude that since moral skills are essential prerequisites for the effective development of practical wisdom and virtuous character, and since market and cultural forces are not presently aligned to bring about the more salutary of the ambiguous potentials presented here, the future shape of these developments warrants our close attention—and perhaps active intervention. (shrink)

The prospect of increasingly autonomous military robots has raised concerns about the obfuscation of human responsibility. This papers argues that whether or not and to what extent human actors are and will be considered to be responsible for the behavior of robotic systems is and will be the outcome of ongoing negotiations between the various human actors involved. These negotiations are about what technologies should do and mean, but they are also about how responsibility should be interpreted and how it (...) can be best assigned or ascribed. The notion of responsibility practices, as the paper shows, provides a conceptual tool to examine these negotiations as well as the interplay between technological development and the ascription of responsibility. To illustrate the dynamics of responsibility practices the paper explores how the introduction of unmanned aerial vehicles has led to (re)negotiations about responsibility practices, focusing particularly on negotiations within the US Armed Forces. (shrink)

It is a widely accepted claim that whether a given technology is being justly used in the real world is a separate question from moral issues intrinsic to technology. We should not blame the technology itself for immoral ways it happens to be used. There is obviously some truth to that. But I want to argue that what we see in the real world cases of drone killings is not merely an accidental or contingent use of drone technology. The real (...) life use reflects to a large extent features that are inherent of the dominant drone systems that have been developed to date. What is being imagined "in principle" is thus to a large extent drone killings in dreamland. I use an historic example as a point of reference and departure: the debate over the lawfulness of nuclear weapons. (shrink)

Remotely piloted aviation systems or ‘drones’ are well known for their military applications, but could also be used for a range of non-military applications for state, industrial, commercial and recreational purposes. The technology is advanced and regulatory changes are underway which will allow their use in domestic airspace. As well as the functional and economic benefits of a strong civil RPAS sector, the potential benefits for the military RPAS sector are also widely recognised. Several actors have nurtured this dual-use aspect (...) of civil RPAS development. However, concerns have been raised about the public rejecting the technology because of their association with military applications and potentially controversial applications, for example in policing and border control. In contrast with the enthusiasm for dual-use exhibited throughout the EC consultation process, the strategy for avoiding public rejection devised in its roadmap would downplay the connection between military and non-military RPAS and focus upon less controversial applications such as search and rescue. We reflect upon this contrast in the context of the European agenda of responsible research and innovation. In doing so, we do not rely upon critique of drones per se, in their neither their civil nor military guise, but explore the extent to which current strategies for managing their public acceptability are compatible with a responsible and socially beneficial development of RPAS for civil purposes. (shrink)

We commonly identify something seriously defective in a human life that is lived in ignorance of important but unpalatable truths. At the same time, some degree of misapprehension of reality may be necessary for individual health and success. Morally speaking, it is unclear just how insistent we should be about seeking the truth. Robert Sparrow has considered such issues in discussing the manufacture and marketing of robot ‘pets’, such as Sony’s doglike ‘AIBO’ toy and whatever more advanced devices may supersede (...) it. Though it is not his only concern, Sparrow particularly criticizes such robot pets for their illusory appearance of being living things. He fears that some individuals will subconsciously buy into the illusion, and come to sentimentalize interactions that fail to constitute genuine relationships. In replying to Sparrow, I emphasize that this would be continuous with much of the minor sentimentality that we already indulge in from day to day. Although a disposition to seek the truth is morally virtuous, the virtue concerned must allow for at least some categories of exceptions. Despite Sparrow’s concerns about robot pets (and robotics more generally), we should be lenient about familiar, relatively benign, kinds of self-indulgence in forming beliefs about reality. Sentimentality about robot pets seems to fall within these categories. Such limited self-indulgence can co-exist with ordinary honesty and commitment to truth. (shrink)

Arming uninhabited vehicles (UVs) is an increasing trend. Widespread deployment can bring dangers for arms-control agreements and international humanitarian law (IHL). Armed UVs can destabilise the situation between potential opponents. Smaller systems can be used for terrorism. Using a systematic definition existing international regulation of armed UVs in the fields of arms control, export control and transparency measures is reviewed; these partly include armed UVs, but leave large gaps. For preventive arms control a general prohibition of armed UVs would be (...) best. If that is unattainable, several measures should be taken. An explicit prohibition of autonomous attack, that is without a human decision, should be added to IHL. Concerning armed UVs remotely controlled by a human soldier, recommendations differ according to type or mission. New kinds of uninhabited nuclear-weapon carriers should be banned. Space weapons should be prohibited in general. UVs smaller than 0.2–0.5 m should be banned. Bigger remotely controlled armed UVs not equipped with weapons of mass destruction should be subject to numerical limitations in various categories. For these the Treaty on Conventional Armed Forces in Europe is an important precedent. (shrink)

We propose a multi-step evaluation schema designed to help procurement agencies and others to examine the ethical dimensions of autonomous systems to be applied in the security sector, including autonomous weapons systems.

A number of recent and influential accounts of military ethics have argued that there exists a distinctive “role morality” for members of the armed services—a “warrior code.” A “good warrior” is a person who cultivates and exercises the “martial” or “warrior” virtues. By transforming combat into a “desk job” that can be conducted from the safety of the home territory of advanced industrial powers without need for physical strength or martial valour, long-range robotic weapons, such as the “Predator” and “Reaper” (...) drones fielded by the United States, call the relevance of the “martial virtues” into question. This chapter investigates the implications of these developments for conceptions of military virtue and, consequently, for the future of war. (shrink)

Would it be ethical to deploy autonomous weapon systems (AWS) if they were unable to reliably recognize when enemy forces had surrendered? I suggest that an inability to reliably recognize surrender would not prohibit the ethical deployment of AWS where there was a limited window of opportunity for targets to surrender between the launch of the AWS and its impact. However, the operations of AWS with a high degree of autonomy and/or long periods of time between release and impact are (...) likely to remain controversial until they have the capacity to reliably recognize surrender. (shrink)

In so far as long-range tele-operated weapons, such as the United States’ Predator and Reaper drones, allow their operators to fight wars in what appears to be complete safety, thousands of kilometres removed from those whom they target and kill, it is unclear whether drone operators either require courage or have the opportunity to develop or exercise it. This chapter investigates the implications of the development of tele-operated warfare for the extent to which courage will remain central to the role (...) of the warrior and for the future culture of the armed services in the age of drone warfare. (shrink)

In this paper we examine the ethical implications of emerging Nanotechnologically Enhanced Combat Systems (or 'NECS'). Through a combination of materials innovation and biotechnology, NECS are aimed at making combatants much less vulnerable to munitions that pose a lethal threat to soldiers protected by conventional armor. We argue that increasing technological disparities between forces armed with NECS and those without will exacerbate the ethical problems of asymmetric warfare. This will place pressure on the just war principles of jus in bello, (...) by encouraging the resort to tactics that either (i) make it more difficult to respect these principles or (ii) directly violate them, by virtue of attacking non-combatants or creating disproportionate numbers of casualties without a clear military goal. (shrink)