Ubiquitous computing, empathy and the self

AI and Society 28 (2):227-236 (2013)
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Abstract

The paper discusses ubiquitous computing and the conception of the self, especially the question how the self should be understood in the environment pervaded by ubiquitous computing, and how ubiquitous computing makes possible direct empathy where each person or self connected through the network has direct access to others’ thoughts and feelings. Starting from a conception of self, which is essentially distributed, composite and constituted through information, the paper argues that when a number of selves are connected to one another in the ubiquitous computing network, a possibility opens up where the selves can directly communicate with one another. This has a potential finally to solve the problem of other minds, and in fact any philosophical conundrum based on the supposed distinction between self and the world. When selves have direct access to others’ thoughts and feelings, they know the content of others’ mental states directly without having to make inferences or employing some other indirect methods. As they are interconnected through the ubiquitous network, and as they are essentially constituted through information, the selves then are spread out across the network. What this implies is that any boundary between a self and another is not as hard and fast as hitherto may have been understood. Toward the end, the paper also discusses how freedom and autonomy are still possible in this ubiquitously networked world

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Soraj Hongladarom
Chulalongkorn University

Citations of this work

Brain-brain integration in 2035: metaphysical and ethical implications.Soraj Hongladarom - 2015 - Journal of Information, Communication and Ethics in Society 13 (3/4):205-217.

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References found in this work

The philosophy of information.Luciano Floridi - 2011 - New York: Oxford University Press.
The Construction of Social Reality.John Searle - 1995 - Philosophy 71 (276):313-315.
The philosophy of information.Luciano Floridi - 2010 - The Philosophers' Magazine 50:42-43.

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