CHAPTER  

6    
When  Technology  and  Humanity  Cross  
 
A.  The  Ethical  Dilemmas  of  Robotics  
 
 The  rapid  advancements  in  technology  that  the  world  has  witnessed  over  the  past  
century  have  made  a  reality  of  many  of  mankind’s  wildest  dreams.  From  being  able  to  
cross   the   earth,   air,   and   sea   at   extreme   speeds   to   being   able   to   send   and   receive  
information   instantly   via   the   Internet,   the   technological   advancements   in   recent   years  
have  become  cornerstones  of  modern  society.  One  dream  that  is  still  yet  to  be  perfectly  
fulfilled  by  advancements  in  technology  is  the  development  of  human-­like  and  self-­aware  
robots,  often  referred  to  as  androids.  While  robotic  technology  has  come  a  long  way  since  
its  initial  attempts,  the  robot  which  is  largely  indistinguishable  from  a  human  is  still  far  from  
a  reality.  However,  as  technology  continues  to  develop  and  evolve  exponentially,  many  
people  believe  it  is  only  a  matter  of  time.  If  and  when  truly  "living"  robots  were  to  come  
about,  one  can  foresee  a  slew  of  ethical  dilemmas  developing.    
 
A  complete  consensus  on  the  definition  of  the  word  “robot”  has  yet  to  be  reached.  
However,  it  is  commonly  accepted  that  robots  contain  some  combination  of  the  following  
attributes  such  as  mobility,  intelligent  behavior,  sense  and  manipulation  of  environment.  
The  term  “robot”  truly  extends  to  more  than  just  androids.  The  commonly  accepted  first  
use  of  the  word  was  in  1920  in  the  form  of  a  play  written  by  Karel  Capek.  The  play  was  
entitled   R.U.R.   (Rossum's   Universal   Robots)   and   involves   the   development   of   artificial  
people.   These   people   are   referred   to   as   robots   and   while   they   are   given   the   ability   to  
think,  they  are  designed  to  be  happy  as  servants.  The  use  of  the  word  “robot”  in  Capek's  
play  comes  from  the  Slavic  languages‟  word  for  “work,”  which  is  robota.  
 While  the  word  “robot”  was  not  used  until  1920,  the  idea  of  mechanical  humans  
has  been  around  as  far  back  as  Greek  mythology.  One  example  that  closely  relates  to  
the  servant  robots  seen  in  Capek's  play  is  the  servants  of  the  Greek  god  Hephaestus,  the  
god  of  fire  and  the  forge.  It  is  recorded  that  Hephaestus  had  built  robots  out  of  gold  which  
were  “his  helpers,  including  a  complete  set  of  life-­size  golden  handmaidens  who  helped  
around  the  house”.  Another  example  of  robots  in  Greek  mythology  comes  from  the  stories  
of  Pygmalion,  who  is  said  to  have  crafted  a  statue  of  Galatea  that  would  come  to  life.  
   
Beyond  the  ancient  myths  which  speak  of  humanoid  robots,  one  of  the  milestones  
in  the  design  and  development  of  such  robots  came  with  the  discovery  of  Leonardo  Da  
Vinci's  journals  which  contained  detailed  plans  for  the  construction  of  a  humanoid  robot.  
Inspired  by  the  ancient  myths,  the  robot  was  designed  in  the  form  of  an  armored  knight  
and  was  to  possess  the  ability  to  sit  up,  wave  its  arms,  move  its  head,  and  open  its  mouth.  
The  journals  in  which  the  plans  were  found  date  back  to  1495.  It  is  unknown  if  this  robot  
was  ever  built  by  Da  Vinci,  but  merely  conceiving  it  was  a  milestone  in  the  timeline  of  
robotic   history.   The   Modern   State   of   Robots   From   Da   Vinci   to   the   current   day   the  
development  of  humanoid  robots  has  continued  to  approach  the  goal  of  a  robot  that  is  
indistinguishable  from  a  human.  However,  despite  the  massive  recent  advancements  in  
technology  and  even  the  exponential  growth  of  computing  power  of  the  past  decades,  
this  dream  is  still  far  from  a  reality.    

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 In  a  comprehensive  article  in  the  New  York  Times,  Robin  Marantz  Henig  discusses  
her  experiences  with  what  are  often  labeled  “social  robots.”  These  robots  are  by  no  means  
what  the  servant  robots  of  Greek  mythology  have  led  many  people  to  hope  for;;  rather  
they   are   infant   versions,   at   best,   of   the   long-­hoped-­for   androids.   Henig   said   these  
machines  are  not  the  docile  companions  of    the  collective  dreams,  robots  designed  to  
flawlessly  serve  dinners,  fold  clothes  and  do  the  dull  or  dangerous  jobs  that  human  do  
not  want  to  do.  Nor  are  they  the  villains  of  the  collective  nightmares,  poised  for  robotic  
rebellion   against   humans   whose   machine   creations   have   become   smarter   than   the  
humans   themselves.   They   are,   instead,   hunks   of   metal   tethered   to   computers,   which  
need  their  human  designers  to  get  them  going  and  to  smooth  the  hiccups  along  the  way.    
 
Despite  the  disappointment  that  many  people  feel  when  they  are  given  the  chance  
to   interact   with   the   latest   robots,   some   major   players   in   the   robotic   industry   are   quite  
optimistic.  Rodney  Brooks  is  an  expert  in  robotics  and  artificial  intelligence.  In  an  article  
written  in  2008,  Brooks  explains  that  it  is  no  longer  a  question  of  whether  human-­level  
artificial   intelligence   will   be   developed,   but   rather   how   and   when.   While   it   is   true   that  
androids   are   not   the   only   robots   which   have   a   great   impact   on   man’s   lives,   their  
development   introduces   a   set   of   unique   ethical   issues   which   industrial   robots   do   not  
evoke.  Working  under  the  assumption  that  it  is  only  a  matter  of  time  until  androids  are  an  
everyday  reality,  it  is  proper  to  begin  thinking  about  what  these  ethical  issues  are  and  
how  they  may  be  dealt  with  in  the  coming  years.  The  overarching  question  that  results  is  
what   exactly   these   robots   are.   Are   they   simply   piles   of   electronics   running   advanced  
algorithms,  or  are  they  a  new  form  of  life?  What  Is  Life?  The  question  of  what  constitutes  
life  is  one  on  which  the  world  may  never  come  to  a  consensus.    
 
From   the   ancient   philosophers   to   the   common   man   on   the   street,   it   seems   that  
everyone  has  an  opinion  on  what  a  living  organism  consists  of.  One  of  the  more  prevailing  
views  throughout  history  has  been  that  of  Aristotle.  The  basic  tenets  of  Aristotle’s  view  
are   that   an   organism   has   both   “matter”   and   “form.”   This   differs   from   the   philosophical  
position  known  as  materialism,  which  has  become  popular  in  modern  times  and  finds  its  
roots  among  the  ancient  Indians.  Materialism  does  not  entertain  any  notion  of  organisms  
having  a  “form”  or  “soul”;;  rather,  organisms  are  made  simply  of  various  types  of  “matter.”  
These   two   views   are   at   odds   with   one   another   and   the   philosophical   position   society  
adopts  will  inevitably  have  a  huge  impact  on  how  humans  interact  with  robots.  Aristotle  
The  view  articulated  by  Aristotle  and  his  modern-­day  followers  describes  life  in  terms  of  
unity,  a  composite  of  both  “matter”  and  “form.”  One  type  of  “matter”  which  Aristotle  speaks  
of   could   be   biological   material   such   as   what   plants,   animals,   and   humans   consist   of.  
Another  type  of  “matter”  could  also  be  the  mechanical  and  electronic  components  which  
make   up   modern-­day   robots.   Clearly   it   is   not   the   “matter”   alone   which   distinguishes  
whether  an  object  is  a  living  organism,  for  if  it  were,  Aristotle‟s  view  would  differ  little  from  
materialism.  The  distinguishing  characteristic  of  Aristotle  is  his  inclusion  of  “form.”  The  
term  simply  means  whatever  it  is  that  makes  a  human  a  human,  a  plant  a  plant,  and  an  
animal   an   animal.   Each   of   these   have   a   specific   “form”   which   is   not   the   same   as   its  
“matter,”  but  is  a  functioning  unity  which  is  essential  to  each    living  organism  in  order  for  
it   to   be   just   that,   living.   The   word   used   to   describe   the   “form”   of   a   living   organism   is  
“psyche”  or  “soul.”    

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 Unlike   Aristotle's   philosophical   view,   which   was   embraced   by   various   religions,  
perhaps  most  notably  by  the  Roman  Catholic  Church  and  more  specifically  by  St.  Thomas  
Aquinas,   materialism   often   finds   itself   at   odds   with   most   religious   views   in   the   world.  
Catholicism   being   a   prime   example   of   this,   one   will   not   find   a   favorable   description   of  
materialism   when   looking   at   the   opening   lines   of   its   definition   in   the   Catholic  
Encyclopedia.   The   encyclopedia's   entry   begins   by   defining   materialism   as   “a  
philosophical   system   which   regards   matter   as   the   only   reality   in   the   world,   which  
undertakes  to  explain  every  event  in  the  universe  as  resulting  from  the  conditions  and  
activity  of  matter,  and  which  thus  denies  the  existence  of  God  and  the  soul.”  Why  does  it  
matter   that   materialism   is   at   odds   with   Catholicism   and   most   other   religions?   More  
specifically,  what  does  this  have  to  do  with  robots  and  androids?  It  is  relevant  because  if  
materialism  is  correct,  then  humans  should  have  the  power  to  develop  new  forms  of  life.  
If   it   is   true   that   everything   in   the   universe   is   simply   material   and   the   result   of   material  
interactions,  then  nothing  should  be  stopping  us  from  creating  androids  and  recognizing  
them  as  just  as  valid  a  life  form  as  humans.  
 
The  decision  of  what  level  of  life  robots  are  to  be  considered  is  an  essential  one.  
In  1942  Isaac  7  Asimov  introduced  to  the  world  of  science  fiction  what  are  known  as  the  
Three  Laws  of  Robotics,  which  were  published  in  his  short  story  “Runaround.”  The  laws  
Asimov  formulated  are:  First,  a  robot  may  not  injure  a  human  being  or,  through  inaction,  
allow  a  human  being  to  come  to  harm.  Second,  a  robot  must  obey  any  orders  given  to  it  
by  human  beings,  except  where  such  orders  would  conflict  with  the  First  Law.  Third,  a    
robot  must  protect  its  own  existence  as  long  as  such  protection  does  not  conflict  with  the  
First  or  Second  Law.  While  these  laws  are  part  of  science  fiction  history,  the  current  state  
of  robotic  technology  demands  that  they  be  considered  in  a  new  light.  As  with  many  ideas  
once  confined  to  the  world  of  science  fiction,  Asimov‟s  laws  are  now  able  to  make  the  
transition   into   reality.   At   first   glance   these   three   laws   seem   to   be   an   excellent   way   to  
ensure  the  safe  development  of  this  supposed  new  life  form.  However,  Asimov‟s  laws  
presuppose  that  human  life  is  of  greater  value  than  that  of  the  androids  being  developed.  
If  we  work  under  the  assumption  that  androids  should  be  considered  just  below  humans,  
Asimov‟s  laws  may  hold  true.  But  what  if  we  hold  to  the  conclusion  materialism  reaches,  
that   androids   should   be   placed   at   or   above   the   level   of   humans?   If   this   is   the   case,  
Asimov‟s  laws  will  not  be  able  to  be  applied.  The  main  reason  is  that  we  could  not  see  
androids  as  equal  forms  of  life  and  implement  Asimov‟s  laws,  which  place  androids  in  
direct  submission  to  humans.  How  can  it  be  that  an  android  should  give  its  life  for  a  human  
if  an  android  has  a  right  to  life  equal  to  that  of  a  human?  Imagine  an  army  made  up  of  
both  androids  and  humans.  Should  the  android  always  give  its  life  to  save  a  human‟s  life?  
Would  human  soldiers  be  willing  to  die  for  an  android?  As  much  as  people  may  believe  
in  materialism  and  come  to  conclusions  that  robots  will  one  day  be  a  life  form  equal  to  
humans,  I  find  it  hard  to  believe  that  many  people  would  actually  die  for  a  robot.  Robot  
Code   of   Ethics   While   it   remains   true   that   robotics   technology   is   not   at   a   place   where  
ethical   codes   for   robots   are   necessary,   it   is   not   stopping   some   countries   from   being  
proactive  and  taking  the  beginning  steps  in  the  development  of  a  robot  code  of  ethics.    
 
South  Korea  is  considered  one  of  the  most  high-­tech  countries  in  the  world  and  
they  are  leading  the  way  in  the  development  of  such  a  code.  Known  officially  as  the  Robot  

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Ethics  Charter,  it  is  being  drawn  up  “to  prevent  human  abuse  of  robots—and  vice  versa”.  
The  main  focus  of  the  charter  is  said  to  be  on  the  social  problems  the  mass  integration  of  
robots  into  society  is  bound  to  create.  In  particular  it  aims  to  define  how  people  are  to  
properly  interact  with  robots,  in  Stefan  Lovgren‟s  words,  “human  control  over  robots  and  
humans  becoming  addicted  to  robot  interaction”.  Beyond  the  social  problems  robots  may  
bring  with  them,  there  also  is  an  array  of  legal  issues,  the  primary  one  in  the  charter  being  
what  and  how  information  is  collected  and  distributed  by  robots.  To  many  it  seems  as  
though   South   Korea‟s   Robot   Ethics   Charter   is   the   beginning   of   a   modern-­day  
implementation   of   Asimov‟s   Three   Laws   of   Robotics.   However,   many   robot   designers  
such  as  Mark  Tilden  think  this  is  all  a  bit  premature.  Tilden  claims  that  we  are  simply  not  
at  a  point  where  robots  can  be  given  morals  and  compares  it  to  “teaching  an  ant  to  yodel”.  
Tilden  goes  on  to  claim  that  when  we  do  reach  that  point,  the  interactions  will  be  less  than  
pleasant,   stating   that   “as   many   of   Asimov's   stories   show,   the   conundrums   robots   and  
humans  would  face  would  result  in  more  tragedy  than  utility”.  Despite  Tilden‟s  and  others‟  
pessimistic  view  of  what  the  future  holds  for  the  human-­robot  relationship,  technology  will  
slow  down  for  no  one.  It  is  only  a  matter  of  time  before  other  countries  will  follow  in  South  
Korea’s  footsteps  and  create  their  own  code  of  ethics  for  robots  and  their  interactions  with  
humans.    
 
B.  Human,  Morals  and  Machines  
 
  Technology   has   begun   to   change   our   species’long-­standing   experiences   with  
nature.  Now,we  have  technological  nature—technologies  that  in  various  ways  mediate,  
augment,  or  simulate  the  natural  world.  Entire  television  networks,  such  as  the  Discovery  
Channel  and  Animal  Planet,  provide  us  with  mediated  digital  experiences  of  nature:  the  
lion’s   hunt,   the   Monarch’s   migration,   or   a   climb   high   into   the   Himalayan   peaks.   Video  
games,  like  Zoo  Tycoon,  engage  children  with  animal  life.  Zoos  themselves  are  bringing  
technologies,   such   as   webcams   into   their   exhibits   so   that   we   can,   for   example,   watch  
animals  from  the  leisure  of  our  home  or  a  cafe.  Inexpensive  robot  pets  have  been  big  
sellers  in  the  Wal-­Marts  and  Targets  of  the  world.  Sony’s  higher-­end  robot  dog  AIBO  sold  
well.  Real  people  now  spend  substantial  time  in  virtual  environments  (e.g.,  Second  Life).  
In  terms  of  the  physical  and  psychological  wellbeing  of  our  species,  does  it  matter  that  
we   are   replacing   actual   nature   with   technological   nature?   To   support   our   provisional  
answer   that   it   does   matter,   we   draw   on   evolutionary   and   cross-­cultural   developmental  
accounts   of   the   human   relation   with   the   natural   world   and   then   consider   some   recent  
psychological  research  on  the  effects  of  technological  nature.  
 
Scientists  are  already  beginning  to  think  seriously  about  the  new  ethical  problems  
posed  by  current  developments  in  robotics.  Experts  in  South  Korea  were  drawing  up  an  
ethical   code   to   prevent   humans   abusing   robots,   and   vice     versa.   A   group   of   leading  
roboticists  called  the  Chapter  2  81  European  Robotics  Network  (Euron)  has  even  started  
lobbying  governments  for  legislation.  At  the  top  of  their  list  of  concerns  is  safety.  Robots  
were   once   confined   to   specialist   applications   in   industry   and   the   military,   where   users  
received  extensive  training  on  their  use,  but  they  are  increasingly  being  used  by  ordinary  
people.   Robot   vacuum   cleaners   and   lawn   mowers   are   already   in   many   homes,   and  
robotic   toys   are   increasingly   popular   with   children.   As   these   robots   become   more  

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intelligent,  it  will  become  harder  to  decide  who  is  responsible  if  they  injure  someone.  Is  
the   designer   to   blame,   or   the   user,   or   the   robot   itself?   The   ethical   or   moral   sense   for  
machines   canbe   built   on   a   utilitarian   base.   There   are   special   cases   that   will   require  
modifications  of  the  core  rules  that  are  based  on  the  circumstances  of  their  use.  Doctors,  
for  example,  don  not  euthanize  patients  to  spread  the  wealth  of  their  organs,  even  if  it  
means  that  there  is  a  net  positive  with  regard  to  survivors.  They  have  to  conform  to  a  
separate   code   of   ethics   designed   around   the   needs   of   patients   and   their   rights   that  
restricts   their   actions.   The   same   holds   for   lawyers,   religious   leaders,   and   military  
personnel   who   establish   special   relationships   with   individuals   who   are   protected   by  
specific  ethical  codes.  The  simple  utilitarian  model  will  certainly  have  overlays  depending  
on  the  role  that  these  robots  play.  They  will  act  in  accord  with  whatever  moral  or  ethical  
code  we  provide  them  and  the  value  determinations  that  we  set.  They  will  run  the  numbers  
and  do  the  right  thing.  In  emergency  situations,  our  autonomous  cars  will  sacrifice  the  few  
to   protect   the   many.   When   faced   with   dilemmas,   they   will   seek   the   best   outcomes  
independent  of  whether  they  themselves  are  comfortable  with  the  actions.  So,  as  with  all  
other  aspects  of  machine  intelligence,  it  is  crucial  that  these  systems  are  able  to  explain  
their  moral  decisions  to  us.  They  will  need  to  be  able  to  reach  into  their  silicon  souls  and  
explain   the   reasoning   that   supports   their   actions.   We   need   them   to   be   able   to   explain  
themselves  in  all  aspects  of  their  reasoning  and  actions.  Their  moral  reasoning  will  be  
subject  to  the  same  explanatory  requirements  that  we  would  demand  of  explaining  any  
action  they  take.    
 
Today’s   emerging   technologies,   like   Artificial   Intelligence   (AI),   augmented   and  
virtual  reality,  home  robots,  and  cloud  computing,  to  name  only  a  few  of  the  sophisticated  
technologies   in   development   today,   are   capturing   the   imaginations   of   many.   The  
advanced   capabilities   of   today’s   emerging   technologies   are   driving   many   academics,  
entrepreneurs,  and  enterprises  to  envision  futures  in  which  their  impacts  on  society  will  
be   nothing   short   of   transformative.   Whether   these   emerging   technologies   will   realize  
these  ambitious  possibilities  is  uncertain.  What  is  certain  is  that  they  will  intersect  and  
interact  with  powerful  demographic,  economic,  and  cultural  forces  to  upend  the  conditions  
of  everyday  life.  
 
The  article  “Is  Google  Making  Us  Stupid?”  by  Nicholas  Carrs  discusses  the  effects  
that  the  Internet  may  be  having  on  our  ability  to  focus,  the  difference  in  knowledge  that  
we  now  have,  and  our  reliance  on  the  Internet.  The  points  that  are  made  throughout  Carrs’  
article   are   very   thought-­provoking,   but   his   sources   make   them   seem   invaluable.   Carr  
discusses  the  effects  that  the  Internet  has  on  our  minds.  He  feels  that  the  Internet  is  bad  
for  the  brain.  Nicholas  Carr  writes  that  he  spends  much  of  his  leisure  time  from  the  Net.  
Carr  feels  like  he  cannot  concentrate  on  the  long  passages  of  reading  because  his  brain  
is  used  to  the  fast  millisecond  flow  of  the  Net.  “For  more  than  a  decade  now,  I’ve  been  
spending  a  lot  of  time  online,  searching  and  surfing.”  The  supporting  idea  is  that  his  mind  
now   “expects   to   take   in   information   the   way   the   Net   distributes   it-­-­in   a   swiftly   moving  
streams  of  particles.”  His  brain  wants  to  think  as  fast  as  the  Internet  goes.  In  summary,  
the  article  is  split  into  two  pieces.  The  first  is  Nicholas  Carr’s  longing  for  his  brain  to  be  
one  with  the  Internet,  a  man-­made  machine.  The  second  part  of  the  article  is  Google’s  
standpoint  on  how  our  brains  should  be  replaced  by  artificial  intelligence.  

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C.  Why  the  Future  Does  Not  Need  Us?  
 
With  the  accelerating  improvements  of  technology,  computer  scientists  succeed  in  
developing  intelligent  machines  that  can  do  all  things  better  than  human  beings.  In  that  
case  presumably  all  work  will  be  done  by  vast,  highly  organized  systems  of  machines,  
and  no  human  effort  will  be  necessary.  Either  of  two  cases  might  occur.  The  machines  
might  be  permitted  to  make  all  of  their  own  decisions  without  human  oversight,  or  else  
human  control  over  the  machines  might  be  retained.  
 
 If  the  machines  are  permitted  to  make  all  their  own  decisions,  we  cannot  make  
any  conjectures  about  the  results  because  it  is  impossible  to  guess  how  such  machines  
might  behave.  We  only  point  out  that  the  fate  of  the  human  race  would  be  at  the  mercy  of  
the  machines.  It  might  be  argued  that  the  human  race  would  never  be  foolish  enough  to  
hand  over  all  the  power  to  the  machines.  But  human  race  would  voluntarily  turn  power  
over   to   the   machines   or   the   machines   would   willfully   seize   power.   Human   race   might  
easily  permit  itself  to  drift  into  a  position  of  such  dependence  on  the  machines  that  it  would  
have  no  practical  choice  but  to  accept  all  of  the  machines’  decisions.    
 
As  society  and  the  problems  that  it  faces  become  more  and  more  complex  and  
machines  become  more  and  more  intelligent,  people  will  let  machines  make  more  of  their  
decisions  for  them,  simply  because  machine-­made  decisions  will  bring  better  results  than  
man-­made  ones.  Eventually  a  stage  may  be  reached  at  which  the  decisions  necessary  
to  keep  the  system  running  will  be  so  complex  that  human  beings  will  be  incapable  of  
making  them  intelligently.  At  that  stage  the  machines  will  be  in  effective  control.  People  
will  not  be  able  to  just  turn  the  machines  off  because  they  will  be  so  dependent  on  them  
that  turning  them  off  would  amount  to  suicide.    
 
On  the  other  hand,  it  is  possible  that  human  control  over  the  machines  may  be  
retained.  In  that  case  the  average  man  may  have  control  over  certain  private  machines  
of  his  own,  such  as  his  car  or  his  personal  computer,  but  control  over  large  systems  of  
machines  will  be  in  the  hands  of  the  tiny  elite  -­  just  as  it  is  today,  but  with  two  differences.  
Because  of  improved  techniques  the  elite  will  have  a  greater  control  over  the  masses  and  
because   human   work   will   no   longer   be   necessary,   the   masses   will   be   superfluous,   a  
useless   burden   on   the   system.   If   the   elite   are   ruthless,   they   may   simply   decide   to  
exterminate  the  mass  of  humanity.  If  they  are  humane  they  may  use  propaganda  or  any  
other   psychological   or   biological   techniques   to   reduce   the   birth   rate   until   the   mass   of  
humanity  becomes  extinct,  leaving  the  world  to  the  elite.  Or,  if  the  elite  consist  of  soft-­
hearted  liberals,  they  may  decide  to  play  the  role  of  good  shepherds  to  the  rest  of  the  
human   race.   They   will   see   to   it   that   everyone’s   physical   needs   are   satisfied,   that   all  
children   are   raised   under   psychologically   hygienic   conditions,   that   everyone   has   a  
wholesome   hobby   to   keep   him   busy,   and   that   anyone   who   may   become   dissatisfied  
undergoes  “treatment”  to  cure  his  “problem.”  Life  will  be  so  purposeless  that  people  will  
have  to  be  biologically  or  psychologically  engineered  either  to  remove  their  need  for  the  
power  process  or  make  them  “sublimate”  their  drive  for  power  into  some  harmless  hobby.  
These   engineered   human   beings   may   be   happy   in   such   a   society,   but   they   will   most  
certainly  not  be  free.  They  will  have  been  reduced  to  the  status  of  domestic  animals.    

81
 Theodore   Kaczynskian   American   domestic   terrorist,also   known   as   the    
Unabomber,  killed  three  people  during  a  nationwide  bombing  campaign  targeting  those  
involved  with  modern  technology  and  wounded  many  others.  One  of  his  bombs  gravely  
injured  David  Gelernter,  one  of  the  most  brilliant  and  visionary  computer  scientists.  His  
actions   were   murderous   and   criminally   insane,   but   his   vision   describes   unintended  
consequences,  a  well-­known  problem  with  the  design  and  use  of  technology,  and  one  
that  is  clearly  related  to  Murphy’s  law–“Anything  that  can  go  wrong,  will.”  Our  overuse  of  
antibiotics  has  led  to  what  may  be  the  biggest  such  problem  so  far:  the  emergence  of  
antibiotic-­resistant   and   much   more   dangerous   bacteria.   Similar   things   happened   when  
attempts   to   eliminate   malarial   mosquitoes   using   DDT   caused   them   to   acquire   DDT  
resistance;;  malarial  parasites,  likewise,  acquired  multi-­drug-­resistant  genes.    
 
The   cause   of   many   such   surprises   seems   clear:   The   systems   involved   are  
complex,  involving  interaction  among  and  feedback  between  many  parts.  Any  changes  
to  such  a  system  will  cascade  in  ways  that  are  difficult  to  predict;;  this  is  especially  true  
when  human  actions  are  involved.  Biological  species  almost  never  survive  encounters  
with   superior   competitors.   Ten   million   years   ago,   South   and   North   America   were  
separated   by   a   sunken   Panama   isthmus.   South   America,   like   Australia   today,   was  
populated   by   marsupial   mammals,   including   pouched   equivalents   of   rats,   deers,   and  
tigers.  When  the  isthmus  connecting  North  and  South  America  rose,  it  took  only  a  few  
thousand   years   for   the   northern   placental   species,   with   slightly   more   effective  
metabolisms  and  reproductive  and  nervous  systems,  to  displace  and  eliminate  almost  all  
the  southern  marsupials.    
 
In  a  completely  free  marketplace,  superior  robots  would  surely  affect  humans  as  
North   American   placentals   affected   South   American   marsupials   (and   as   humans   have  
affected   countless   species).   Robotic   industries   would   compete   vigorously   among  
themselves  for  matter,  energy,  and  space,  incidentally  driving  their  price  beyond  human  
reach.  Unable  to  afford  the  necessities  of  life,  biological  humans  would  be  squeezed  out  
of  existence.    
 
A  textbook  on  dystopia  and  Moravec  discuss  how  our  main  job  in  the  21st  century  
will   be   “ensuring   continued   cooperation   from   the   robot   industries”   by   passing   laws  
decreeing  that  they  be  “nice,”  and  describing  how  seriously  dangerous  a  human  can  be  
once  transformed  into  an  unbounded  superintelligent  robot.  Moravec’s  view  is  that  the  
robots  will  eventually  succeed  us  that  humans  clearly  face  extinction.  
 
 Accustomed  to  living  with  almost  routine  scientific  breakthroughs,  we  have  yet  to  
come  to  terms  with  the  fact  that  the  most  compelling  21st-­century  technologies–robotics,  
genetic  engineering,  and  nanotechnology–pose  a  threat  different  from  the  technologies  
that  have  come  before.  Specifically,  robots,  engineered  organisms,  and  nanobots  share  
a  dangerous  amplifying  factor:  They  can  self-­replicate.  A  bomb  is  blown  up  only  once–
but  one  bot  can  become  many,  and  quickly  get  out  of  control.  For  instance,  the  sending  
and  receiving  of  messages  through  computer  networking  creates  the  opportunity  for  out-­
of-­control  replication.  But  while  replication  in  a  computer  or  a  computer  network  can  be  a  
nuisance,   at   worst   it   disables   a   machine   or   takes   down   a   network   or   network   service.  

82
Uncontrolled  self-­replication  in  these  newer  technologies  runs  a  much  greater  risk:  a  risk  
of  substantial  damage  in  the  physical  world.  Each  of  these  technologies  also  offers  untold  
promise:  The  vision  of  near  immortality  that  Kurzweil  sees  in  his  robot  dreams  drives  us  
forward;;  genetic  engineering  may  soon  provide  treatments,  if  not  outright  cures,  for  most  
diseases;;  and  nanotechnology  and  nanomedicine  can  address  more  ills.  Together,  they  
could  significantly  extend  our  average  life  span  and  improve  the  quality  of  our  lives.  With  
each  of  these  technologies,  a  sequence  of  small,  individually  sensible  advances  leads  to  
an  accumulation  of  great  power  and,  concomitantly,  great  danger.  What  was  different  in  
the  20th  century?  Certainly,  the  technologies  underlying  the  weapons  of  mass  destruction  
(WMD)–nuclear,   biological,   and   chemical   (NBC)–were   powerful,   and   the   weapons   an  
enormous  threat.  But  building  nuclear  weapons  required,  at  least  for  a  time,  access  to  
both  rare–  indeed,  effectively  unavailable–raw  materials  and  highly  protected  information;;  
biological  and  chemical  weapons  programs  also  tended  to  require  large-­scale  activities.  
The   21st-­century   technologies–genetics,   nanotechnology,   and   robotics   (GNR)–are   so  
powerful   that   they   can   spawn   whole   new   classes   of   accidents   and   abuses.   Most  
dangerously,  for  the  first  time,  these  accidents  and  abuses  are  widely  within  the  reach  of  
individuals   or   small   groups.   They   will   not   require   large   facilities   or   rare   raw   materials.  
Knowledge  alone  will  enable  their  use;;  thus,  we  have  the  possibility  not  just  of  weapons  
of   mass   destruction   but   of   knowledge-­enabled   mass   destruction   (KMD),   this  
destructiveness  hugely  amplified  by  the  power  of  self-­replication.  Failing  to  understand  
the   consequences   of   our   inventions   while   we   are   in   the   rapture   of   discovery   and  
innovation   seems   to   be   a   common   fault   of   scientists   and   technologists;;   we   have   long  
been  driven  by  the  overarching  desire  to  know  that  is  the  nature  of  science’s  quest,  not  
stopping  to  notice  that  the  progress  to  newer  and  more  powerful  technologies  can  take  
on   a   life   of   its   own.   Because   of   the   recent   rapid   and   radical   progress   in   molecular  
electronics–where   individual   atoms   and   molecules   replace   lithographically   drawn  
transistors–and  related  nanoscale  technologies,  we  should  be  able  to  meet  or  exceed  the  
Moore’s  law  rate  of  progress  for  another  30  years.  By  2030,  we  are  likely  to  be  able  to  
build   machines,   in   quantity,   a   million   times   as   powerful   as   the   personal   computers   of  
today.  As  this  enormous  computing  power  is  combined  with  the  manipulative  advances  
of   the   physical   sciences   and   the   new,   deep   understandings   in   genetics,   enormous  
transformative  power  is  being  unleashed.  These  combinations  open  up  the  opportunity  to  
completely  redesign  the  world,  for  better  or  worse:  The  replicating  and  evolving  processes  
that   have   been   confined   to   the   natural   world   are   about   to   become   realms   of   human  
endeavor.  Given  the  incredible  power  of  these  new  technologies,  should  we  not  be  asking  
how  we  can  best  coexist  with  them?  And  if  our  own  extinction  is  a  likely,  or  even  possible,  
outcome  of  our  technological  development,  should  we  not  proceed  with  great  caution?  
How  soon  could  such  an  intelligent  robot  be  built?  The  coming  advances  in  computing  
power  seem  to  make  it  possible  by  2030.  Once  an  intelligent  robot  exists,  it  is  only  a  small  
step   to   a   robot   species–to   an   intelligent   robot   that   can   make   evolved   copies   of   itself.  
Genetic  engineering  promises  to  revolutionize  agriculture  by  increasing  crop  yields  while  
reducing  the  use  of  pesticides;;  to  create  tens  of  thousands  of  novel  species  of  bacteria,  
plants,  viruses,  and  animals;;  to  replace  reproduction,  or  supplement  it,  with  cloning;;  to  
create  cures  for  many  diseases,  increasing  our  life  span  and  our  quality  of  life;;  and  much,  
much  more.  We  now  know  with  certainty  that  these  profound  changes  in  the  biological  
sciences   are   imminent   and   will   challenge   all   our   notions   of   what   life   is.   Technologies,  

83
such  as  human  cloning,  have  in  particular  raised  our  awareness  of  the  profound  ethical  
and  moral  issues  we  face.  If,  for  example,  we  were  to  reengineer  ourselves  into  several  
separate   and   unequal   species   using   the   power   of   genetic   engineering,   then   we   would  
threaten  the  notion  of  equality  that  is  the  very  cornerstone  of  our  democracy.  Awareness  
of  the  dangers  inherent  in  genetic  engineering  is  beginning  to  grow,  as  reflected  in  the  
Lovins’  editorial.  The  general  public  is  aware  of,  and  uneasy  about,  genetically  modified  
foods,  and  seems  to  be  rejecting  the  notion  that  such  foods  should  be  permitted  to  be  
unlabeled.  But  genetic  engineering  technology  is  already  very  far  along.  As  the  Lovins’  
note,  the  USDA  has  already  approved  about  50  genetically  engineered  crops  for  unlimited  
release;;  more  than  half  of  the  world’s  soybeans  and  a  third  of  its  corn  now  contain  genes  
spliced  in  from  some  other  forms  of  life.  Unfortunately,  as  with  nuclear  technology,  it  is  
far   easier   to   create   destructive   uses   for   nanotechnology   than   constructive   ones.  
Nanotechnology   has   clear   military   and   terrorist   uses,   and   you   need   not   be   suicidal   to  
release  a  massively  destructive  nanotechnological  device–such  devices  can  be  built  to  
be  selectively  destructive,  affecting,  for  example,  only  a  certain  geographical  area  or  a  
group  of  people  who  are  genetically  distinct.  The  effort  to  build  the  first  atomic  bomb  was  
led   by   the   brilliant   physicist   J.   Robert   Oppenheimer.   Oppenheimer   was   not   naturally  
interested  in  politics  but  became  painfully  aware  of  what  he  perceived  as  the  grave  threat  
to   Western   civilization   from   the   Third   Reich,   a   threat   surely   grave   because   of   the  
possibility   that   Hitler   might   obtain   nuclear   weapons.   Energized   by   this   concern,   he  
brought  his  strong  intellect,  passion  for  physics,  and  charismatic  leadership  skills  to  Los  
Alamos  and  led  a  rapid  and  successful  effort  by  an  incredible  collection  of  great  minds  to  
quickly  invent  the  bomb.  Physicists  proceeded  with  the  preparation  of  the  first  atomic  test  
called   Trinity   despite   a   large   number   of   possible   dangers.   They   were   initially   worried,  
based  on  a  calculation  by  Edward  Teller,  that  an  atomic  explosion  might  set  fire  to  the  
atmosphere.  A  revised  calculation  reduced  the  danger  of  destroying  the  world  to  a  three-­
ina-­million  chance.  Oppenheimer,  though,  was  sufficiently  concerned  about  the  result  of  
Trinity  that  he  arranged  for  a  possible  evacuation  of  the  southwest  part  of  the  state  of  
New  Mexico.  There  was  the  clear  danger  of  starting  a  nuclear  arms  race.  Within  a  month  
of  that  first,  successful  test,  two  atomic  bombs  destroyed  Hiroshima  and  Nagasaki.  Some  
scientists  had  suggested  that  the  bomb  simply  be  demonstrated  rather  than  dropped  on  
Japanese  cities–saying  that  this  would  greatly  improve  the  chances  for  arms  control  after  
the  war–but  to  no  avail.  With  the  tragedy  of  Pearl  Harbor  still  fresh  in  Americans’  minds,  
it   would   have   been   very   difficult   for   President   Truman   to   order   a   demonstration   of   the  
weapons  rather  than  use  them  as  he  did–the  desire  to  quickly  end  the  war  and  save  the  
lives  that  would  have  been  lost  in  any  invasion  of  Japan  was  very  strong.  The  overriding  
truth  was  probably  very  simple:  As  the  physicist  Freeman  Dyson  later  said,  “The  reason  
that  it  was  dropped  was  just  that  nobody  had  the  courage  or  the  foresight  to  say  no.”  It  is  
important  to  realize  how  shocked  the  physicists  were  in  the  aftermath  of  the  bombing  of  
Hiroshima  on  August  6,  1945.  They  described  a  series  of  waves  of  emotion:  first,  a  sense  
of  fulfillment  that  the  bomb  worked,  then  horror  at  all  the  people  that  had  been  killed,  and  
then  a  convincing  feeling  that  on  no  account  should  another  bomb  be  dropped.  Another  
bomb   was   dropped,   on   Nagasaki,   only   three   days   after   the   bombing   of   Hiroshima.   In  
November   1945,   three   months   after   the   atomic   bombings,   Oppenheimer   stood   firmly  
behind  the  scientific  attitude,  saying,  “It  is  not  possible  to  be  a  scientist  unless  you  believe  
that  the  knowledge  of  the  world,  and  the  power  which  this  gives,  is  a  thing  which  is  of  

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intrinsic  value  to  humanity,  and  that  you  are  using  it  to  help  in  the  spread  of  knowledge  
and  are  willing  to  take  the  consequences.”  In  our  time,  how  much  danger  do  we  face  not  
just  from  nuclear  weapons  but  from  all  of  these  technologies?  How  high  are  the  extinction  
risks?  The  philosopher  John  Leslie  has  studied  this  question  and  concluded  that  the  risk  
of  human  extinction  is  at  least  30  percent  while  Ray  Kurzweil  believes  we  have  a  better  
than  even  chance  of  making  it  through,  with  the  caveat  that  he  has  always  been  accused  
of  being  an  optimist.  Not  only  are  these  estimates  not  encouraging,  but  they  do  not  include  
the   probability   of   many   horrid   outcomes   that   lie   short   of   extinction.   Faced   with   such  
assessments,  some  serious  people  are  already  suggesting  that  we  simply  move  beyond  
the   Earth   as   quickly   as   possible.   We   would   colonize   the   galaxy   using   von   Neumann  
probes,  which  hop  from  star  system  to  star  system,  replicating  as  they  go.  This  step  will  
almost   certainly   be   necessary   billion   years   from   now   (or   sooner   if   our   solar   system   is  
disastrously  impacted  by  the  impending  collision  of  our  galaxy  with  the  Andromeda  galaxy  
within  the  next  three  billion  years),  but  if  we  take  Kurzweil  and  Moravec  at  their  word,  it  
might  be  necessary  by  the  middle  of  this  century.  What  are  the  moral  implications  here?  
If  we  must  move  beyond  Earth  this  quickly  for  the  species  to  survive,  who  accepts  the  
responsibility  for  the  fate  of  those  who  are  left  behind?  And  even  if  we  scatter  to  the  stars,  
is  it  not  likely  that  we  may  take  our  problems  with  us  or  find,  later,  that  they  have  followed  
us?  The  fate  of  our  species  on  earth  and  our  fate  in  the  galaxy  seem  inextricably  linked.  
Another   idea   is   to   erect   a   series   of   shields   to   defend   against   each   of   the   dangerous  
technologies.  The  Strategic  Defense  Initiative,  proposed  by  the  Reagan  administration,  
was   anattempt   to   design   such   a   shield   against   the   threat   of   a   nuclear   attack   from   the  
Soviet  Union.  But  as  Arthur  C.  Clarke,  who  was  privy  to  discussions  about  the  project,  
observed:   “Though   it   might   be   possible,   at   vast   expense,   to   construct   local   defense  
systems  that  would  only  let  through  a  few  percent  of  ballistic  missiles,  the  much-­touted  
idea   of   a   national   umbrella   was   nonsense.”   Luis   Alvarez,   the   greatest   experimental  
physicist,  remarked  that  the  advocates  of  such  schemes  were  very  bright  guys  with  no  
common  sense.  Similar  difficulties  apply  to  the  construction  of  shields  against  robotics  
and  genetic  engineering.  These  technologies  are  too  powerful  to  be  shielded  against  in  
the  time  frame  of  interest;;  even  if  it  were  possible  to  implement  defensive  shields,  the  
side  effects  of  their  development  would  be  at  least  as  dangerous  as  the  technologies  we  
are   trying   to   protect   against.   These   possibilities   are   all,   thus,   either   undesirable   or  
unachievable   or   both.   The   only   realistic   alternative   to   limit   the   development   of   the  
technologies   that   are   too   dangerous   is   by   limiting   our   pursuit   of   certain   kinds   of  
knowledge.  We  have  been  seeking  knowledge  since  ancient  times.  Aristotle  opened  his  
Metaphysics  with  the  simple  statement:  “All  men  by  nature  desire  to  know.”  We  have,  as  
a  bedrock  value  in  our  society,  long  agreed  on  the  value  of  open  access  to  information  
and  recognize  the  problems  that  arise  with  attempts  to  restrict  access  to  and  development  
of   knowledge.   In   recent   times,   we   have   come   to   revere   scientific   knowledge.     It   was  
Nietzsche  who  warned  us,  at  the  end  of  the  19th  century,  not  only  that  God  is  dead  but  
that  “faith  in  science,  which  after  all  exists  undeniably,  cannot  owe  its  origin  to  a  calculus  
of  utility;;  it  must  have  originated  in  spite  of  the  fact  that  the  disutility  and  dangerousness  
of  the  ‘will  to  truth,’  of  ‘truth  at  any  price’  is  proved  to  it  constantly.”  It  is  this  further  danger  
that  we  now  fully  face  the  consequences  of  our  truth-­seeking.  The  truth  that  science  seeks  
can   certainly   be   considered   a   dangerous   substitute   for   God   if   it   is   likely   to   lead   to   our  
extinction.  Our  Western  notion  of  happiness  seems  to  come  from  the  Greeks,  who  defined  

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it  as  “the  exercise  of  vital  powers  along  lines  of  excellence  in  a  life  affording  them  scope.”  
Clearly,  we  need  to  find  meaningful  challenges  and  sufficient  scope  in  our  lives  if  we  are  
to   be   happy   in   whatever   is   to   come.   We   must   find   alternative   outlets   for   our   creative  
forces,  beyond  the  culture  of  perpetual  economic  growth;;  this  growth  has  largely  been  a  
blessing  for  several  hundred  years,  but  it  has  not  brought  us  unalloyed  happiness,  and  
we  must  now  choose  between  the  pursuit  of  unrestricted  and  undirected  growth  through  
science  and  technology  and  the  clear  accompanying  dangers  
 
Activity:  Film  Viewing  
         Watch   the   movie   “Artificial   Intelligence”   also   known   as   “A.I.”   by   Steven  
Spielberg.  Answer  the  following  questions.  
 
1.   At  the  beginning  of  the  movie,  Professor  Hobby  states  that  “to  create  an  artificial  
being  has  been  the  dream  of  man  since  the  birth  of  science.”  There’s  probably  an  
element  of  truth  to  this.  Why  do  we  have  this  fascination?  
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2.   One   of   the   scientists   at   Cybertronics   asks,   “If   a   robot   could   genuinely   love   a  
person,  what  responsibility  does  that  person  hold  toward  that  mecha  in  return?”  
Professor   Hobby   responds,   “In   the   beginning,   didn’t   God   create   Adam   to   love  
him?”  What  is  implied  by  Professor  Hobby’s  answer?  
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3.   Consider  some  of  the  imagery  the  Flesh  Fair:  motorcycles,  cowboy  hats,  heavy  
metal   music,   flannel   shirts.   What   statement   does   this   make   about   the   kind   of  
humans  that  opposed  robots?  
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4.   The   owner   of   the   Flesh   Fair   states   that   child   mechas   like   David,   were   built   to  
disarm   humans   by   playing   on   human   emotions.   Nevertheless,   the   human  
spectators   feel   sympathy   with   David,   particularly   because   he   pleads   for   his   life.  
What  abilities  would  a  robot  have  to  exhibit  before  we  would  consider  it  an  equal  
with  humans?  
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5.   Gigolo  Joe  tells  David  that  his  mother  does  not  love  him,  but  only  loves  what  he  
does   for   her.   Is   it   plausible   to   think   that   a   normal   human   could   love   a   robot   as  
though  it  were  a  real  human?  
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 PART  III.  
SPECIFIC  ISSUES  IN  SCIENCE,  TECHNOLOGY  AND  SOCIETY  
 
Introduction  
 
  This  section  provides  overview  on  how  writing  evolved  through  time  and  internet  
came  into  being.  Discussion  on  how  information  became  accessible  and  inexpensive  thru  
the   discovery   of   printing   press   by   Johannes   Gutenburg   is   also   presented   on   this   part.  
Emphasis  is  given  on  the  influence  of  social  media  to  people’s  lives.  
 
  Further,  this  section  of  the  module  discusses  different  issues  that  concern  society’s  
health  and  well-­being.  Basic  concepts  and  ideas  on  biodiversity,  climate  change,  use  of  
gene  therapy  and  nanotechnology  are  also  presented  here.  
       
Learning  Outcomes  
   
At  the  end  of  this  section,  the  students  are  expected  to:  
 
1.  illustrate  how  information  age  and  social  media  have  made  an  impact  to  our  lives.  
2.  explain  the  interrelatedness  of  society,  environment,  and  health.  
3.  discuss  the  costs  and  benefits  (both  potential  and  realized)  of  nanotechnology  to    
       society.  
4.  describe  gene  therapy,  its  various  forms  and  potential  benefits  and  detriments  to    
       global  health.  
5.  identify  the  causes  of  climate  change  and  discuss  how  to  apply  concepts  of  STS  in    
       this  specific  environmental  issue.