Information Ethics Assignment Sample

• Subject Name : Ethics and business

A Successful Marriage Between Physis and Techne Is Achievable - Essay

Contents

Introduction

Working out from a particular academic discipline or field of employment, critically assess Floridi’s claim that “a successful marriage between physics and techne is achievable”

Conclusion

References

Information Ethics (IE) is an active field of philosophical research and has attracted more and more interesting work. The editing of Peter Boltuk’s “Computer and Philosophical AP Bulletin”confirmed my initial views. Peter Boltuk conducted a series of critical studies, and I tried to clarify and support this research.

There is no doubt that a successful combination of physics and technology is important, so the efforts are worth it. The society is increasingly relying on the fight against technology, but they must also demand a healthy and natural environment for prosperity. Imagine that this world is not tomorrow or subsequent year, but the next era or the next millennium: the separation of the body and technology for the betterment and improvement of lives will be utterly catastrophic, this is somewhat that fans of technology and green basic need to understand. Choosing a productive symbiosis between technology as well as nature is not a good choice. Fortunately, a positive marriage has been achieved between physics and technology. More growth is indeed needed. Cyberphysics consumes a lot of energy, so it can be harmful to the environment. In 2000, data centers expended 0.6% of the world’s electricity. The cars are the most environmentally friendly cars with 100% energy or power efficiency (Breen et al. 2018). Inappropriately, this is tantamount to a constant movement and the latter is just a dream.

But, this unbearable limit might be approached: it can significantly reduce energy waste and significantly increase energy efficiency (these two processes are not always the same; comparing cycles with lower costs and more work). In general, relying solely on major improvements in information management (e.g., better built and implemented equipment and processes) can facilitate both processes. This is how IE explained ’moral epistemology as follows: “We do evil because we don’t understand more”. To some extent, information management is better than bad ethics (Samek 2011). Regardless of the circumstances: Some moral theories, especially those in the Christian ritual, believe that the ethical game of managers in their environment can win, i.e. not at higher scores, conducting a score is very low, provided if there is no moral loss, it is a bit of a win in a football game and a goal to be scored if there is no goal. It seems that this absolute view has successfully recognized the importance of the agreement to all parties (imagine that the environment cannot take any technology that is responsible for a certain level of carbon dioxide emissions, even if the technology does it with other ways off).

The real and most complex view is that the inevitability of bad spirituality is inevitable, so real effort balances it out through spiritual well-being. Information and communication technologies (ICTs) can benefit us in the contest against the obliteration, poverty, destruction, as well as waste of natural as well as human properties. So, they can be a valuable friend of what is called a synthetic environment or an electronic environment. Must battle any Greek epistemological tendencies and use technology as ambiguous. Any authoritarian does not accept the tendency to accept a spiritual balance between greater evil and goodness, or any modern temptation, reaction, and metaphysics through a single true measure of human life the foundation between naturalism and constructivism. Sallies rightly pointed out that the task is to coordinate our parts as internal agents of nature as well as nature managers.

An interesting way to look at the history of culture is that a growing number of technical intermediaries keep people away from natural phenomena (Breen et al. 2018). When a society can be freed from the material world (the material world) and be able to express itself with sufficient resources, a culture (not a good culture, even a civilization) will emerge. From the division of labor to absolute oppression, from the invention of tools to the construction of weapons, there must be at least a distinction between salvation and survival in which the seed of culture is briefly uprooted. Therefore, culture may be prehistoric (without record), but pre-technical culture does not exist. The “difficult” reason is that in special cases, an unknown person can understand a philosophy of physics. In theory, even if life were twofold right now, no one could stop an extraordinary person from planting a cultural seed. But, in practice, the culture usually emerges and develops only behind the dam of certain technical staff (Carty 2010).

"Fortunately, a successful marriage of physics and technology is possible. Yes, more progress is needed”. Resist the tendency of every Greek who considers Technology as a scientific; any authoritarianism not to accept eviler and kindness and to create a single real dimension in human life, and thus to create a priceless line between naturalism and constructivism and to initiate any renewal (Martin-Shields and Bodanac 2017). The role is as information creatures and natural media and as leaders of nature: The good news is that this is the challenge we face. It has this hybrid. The turning point in the process of self-realization is the fourth revolution that I have outlined above. elsewhere,” Floridi has suggested that the reconciliation between physics and technology maybe by the same sex. The concept of poetry is proposed. Homosexuality is the spiritual leader of the technological age: it is the creator of situations that are spiritually valued. Such a constructive framework elevates traditional morals and is appropriate for the new technological creation environment(Matania, Yoffe, and Goldstein 2017).

The advantage of constructive ethics is that, unlike traditional morals, it takes into account the origins and conditions that led the agents to their situation. Instead, whether within the framework of reasoning or ethics, the traditional ethical interpretation treats the situation as ‘given’. Floridi believes this negates the most significant aspects of the moral theme of the digital age: her poetic skills (von Essen and Allen 2016). I would say that the developed concept of homology is a bridge between physics and technology. Following Floridi, homosexuals are more than moral players. Poets are also technical scientists, creators of art and knowledge, and philosophers are creators of concepts. On the one side, the use of technology by technical scientists is both a means of understanding the world and also means of creating new “objects”. Unlike Aristotle’s scientists, who actively observe the world, Bacon’s technologists are “constructivist epistemologists” who create knowledge through the creation, design, and modeling of reality(Punday 2000). On the other hand, this philosopher has turned into a “conceptual constructivist”: in the context of a new epistemological and moral environment, philosophers cannot be satisfied with using old concepts and adapting them to a new environment.

Philosophers need to integrate themselves into this environment of “political support” and create a new way of thinking. Floridi introduced the concept of “homosexuality” in the framework of what it called the “fourth revolution”. It should be noted that Floridi is interested in emerging a new moral approach that can deal with situations related to ethical issues (such as information) in an information environment. The reason for finding new methods is that traditional moral theories all face a similar problem. Moral discourse usually focuses on good and evil in certain situations. Floridi noted that there is no traditional method of ethics that leaves the consideration of ethical issues to their condition(Samek 2011). Floridi therefore classified traditional moral theories as “reactive methods”. The only important aspect is the value (based on morals) or the consequences (based on beliefs) of the actions taken under certain conditions.

However, Floridi wants to make its point that ethical behavior is not just about judging passports based on their values or consequences (PáezCasadiegos 2014). Moral behavior is far ahead of moral judgment: in fact, it is concerned with “building the world, improving the nature of the universe, and shaping its growth in the right way”. Floridi believes that moral behavior is related to the political skills of moral subjects. This political role is further enhanced: “In the global data society, separate agents (usually multi-agency systems) are like an incompetent agent. His ontology can. Do multiple exercises on your own (e.g. genetic, physiological, neurological, and descriptive), human culture (e.g., cultural, political, social, and economic), artificial environments (e.g., control, creation, or modeling) (e.g., physical and informational.) Thus,a way of dealing with the poetic mastery of moral subjects “an active method Ie spiritual method is "active." Konstruktivistī method does not deactivate which agents plan and start to reduce dependence on "lucky" moral action (Samek 2011).

Ethical success refers to the ethical issue of evaluating facts, factors, or circumstances that an agent cannot fully manage. In fact, in any moral theory, the accepted principle is that the actor should only perform an ethical evaluation of the behavior he controls (the principle of control). Furthermore, daily life shows that the agent, in this case, has received an ethical assessment. Because of the principle of control tightness, we are faced with a situation that no one can assess. Constructivist ethics can solve the difficulty of ethical success because if moral behavior is just one of the political behaviors of an agent, then at least certain factors must be under the control of the agent and the result must be under the control of the agent. Status of conducting ethical assessments(Spinello 2012). The environment shaped by the digital revolution is "a political environment that can both improve the ethics of architecture and require its building ethics" (Floridi and Sanders 2003). As Floridi said, the moral issue in this environment is homosexuality. Homosexuality focuses not only on the results of its use and application but also on the procedures that produce these results.

Therefore, he is truly the “creator” of the situation and the action he has decided to take, i.e., to be creative and proactive. She is not a homosexual who always uses and develops natural resources, but also a pure economy that produces, consumes, and distributes wealth. In the field of information, homosexuals have created and changed digital structures themselves(Adams 2007). This does not mean that we are the makers of digital products, for instance, computer programs or technical devices linked to the Internet. It could mean using something that brings us into the “online” world. Floridi includes examples of GPS guides: Despite its arrival, this simple but now very common movement is already linear. But there are more (Zaïane 2011). As Floridi said “As a new social space as well as the digital environment. Also, it significantly increases the opportunity to develop environmental, social, and environmental plans”. According to Floridi, "gay" is a description of "cyberspace" (and the world) because it values new artifacts and technologies, and the creators of these new artifacts are above the "ethics of living action". "In other words, a constructive ethic is right for emerging data technology because it offers its main feature: the creation of an unusual kind of digital artifacts(Samek 2011).

In short, by relying on Floridi, a successful marriage of physics and technology is not only achievable but desirable. The reason is not only the "reconstruction" of moral themes and the dress of high-ranking poets but also the need to raise awareness of the poetic skills of technical scholars. The two should not cross in parallel, never crossing. Instead, they should be committed to crossing the road, to improving the practices of ethical actors and technical scientists. Then people may wonder how these paths cross each other. In my opinion, engaging in such political activities is the task of "conceptual engineers" (i.e. philosophers).

References for Information Ethics

Adams, Paul C. 2007. "Introduction To ‘Technological Change’: A Special Issue Ofethics, Place & Environment". Ethics, Place & Environment 10 (1): 1-6.

Breen, Judith, Mike Pedler, John Edmonstone, and Brian Milsom. 2018. "Emphasizing And Enriching Both Episteme And Techne". Action Learning: Research And Practice 15 (1): 68-68.

Carty, Victoria. 2010. "NEW INFORMATION COMMUNICATION TECHNOLOGIES AND GRASSROOTS MOBILIZATION". Information, Communication & Society 13 (2): 155-173.

Martin-Shields, Charles, and Nicholas Bodanac. 2017. "Peacekeeping's Digital Economy: The Role Of Communication Technologies In Post-Conflict Economic Growth". SSRN Electronic Journal.

Matania, Eviatar, LiorYoffe, and Tal Goldstein. 2017. "Structuring The National Cyber Defence: In Evolution Towards A Central Cyber Authority". Journal Of Cyber Policy 2 (1): 16-25.

PáezCasadiegos, Yidy. 2014. "Phýsis, Téchnē, Epistēmē: A Hermeneutical Approach". Eidos 20: 38-52.

Punday, Daniel. 2000. "The Narrative Construction Of Cyberspace: Reading Neuromancer, Reading Cyberspace Debates". College English 63 (2): 194.

Samek, Toni. 2011. "Informing Information Ethics". Journal Of Information Ethics 20 (2): 12-14.

Spinello, Richard A. 2012. "Information And Computer Ethics". Journal Of Information Ethics 21 (2): 17-32.

"The Role Of Information And Communication Technologies In Post-Conflict Reconstruction". 2013. Infodev.Org. http://www.infodev.org/postconflict.

von Essen, and Allen. 2016. "The Republican Zoopolis: Towards A New Legitimation Framework For Relational Animal Ethics". Ethics And The Environment 21 (1): 61.

Zaïane, Jane Robertson. 2011. "Global Information Ethics In LIS". Journal Of Information Ethics 20 (2): 25-41.

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