The meeting is based on a radical asymmetry; I am always more responsible than the Other. The face of the Other, as in a manner the I, occupies the position of the Other in his fragility and nudity of the face, is the responsibility for the Other, as “the impossibility for the other man, the impossibility of leaving him alone in the mystery of death”. This relation is based on love; this love is not love or eros in general, nor a reduction to altruism, the goodness of a generous nature, but it is rather an an-archic bond between the subject and the good that comes from the outside (Source: Emmanuel Levinas, “Humanism and An-Archy,” Revue Internatinal de la Philoso- phie , no. 85 (1968): 65-82).
Published in Chapter:
Thou Shall Not Kill: The Ethics of AI in Contemporary Warfare
Copyright: © 2024
|Pages: 15
DOI: 10.4018/978-1-6684-9467-7.ch015
Abstract
This chapter aims in the presentation of the evolution of AI and robotic technologies with emphasis on those for military use and the main strategic agendas of various superpowers like USA, China, and Russia, as well as peripheral powers. The authors also refer to the uses of such technologies in the battlefield. The chapter also reveals the ethical dimensions of the current military AI technologies. It starts with the Mark Coeckelberg paper, to emphasize his call for a new approach to technoethics. Then, the authors will strive towards the ethical theory Neil C. Rowe, and his propositions for ethical improvement of algorithms. Finally, the authors pose the notions of electronic personhood proposed by Avila Negri, also touching upon the fact the legal debate tends to face an anthropomorphic fallacy. To conclude, Thou Shall Not Kill, the highest ‘'Levinasian Imperative'' closes the gap of the anthropomorphic fallacy, so our relationship with the killer machines be viewed as asymmetric, non-anthropomorphic, and non-zoomorphic.