Kim Davis, a country clerk in Kentucky, has refused to issue marriage licenses to same-sex couples on the grounds that doing so violates her religious beliefs. When questioned about this, she has replied that she is acting “under God’s authority.” Some of those supporting her, and other clerks who have also decided to not issue marriage licenses, are contending that it would violate her religious freedom to be compelled to follow the law and do her job. This situation raises numerous important issues about obedience and liberty.
When taking a position on situations like this, people generally do not consider the matter in terms of general principles regarding such things as religious liberty and obedience to the state. Rather, the focus tends to be on whether one agrees or disagrees with the very specific action. In the Davis case, it is not surprising that people who oppose same-sex marriage tend to favor her decision to disobey the law and claim that she has a moral right to do so. It is also not surprising that those who favor same-sex marriage tend to think that she should obey the law and that it is morally wrong for her to disobey the law of the land.
The problem with this sort of approach is that it is unprincipled—unless being in favor of disobedience one likes and opposing disobedience one dislikes is a reasonable moral position. Moral consistency requires the application of a general principle that applies to all relevantly similar cases, rather than simply going with how one feels about a particular issue.
In regards to the situation involving Davis, many of her defenders have tried to present this as a religious liberty issue: Davis is being wronged by the law because it compels her to act in violation of her religious beliefs. Her right to this liberty presumably outweighs the rights of the same-sex couples who expect her to follow the law and do her job.
Having been influenced by Henry David Thoreau’s arguments for civil disobedience and by Thomas Aquinas, I agree that an individual should follow her informed conscience over the dictates of the state. The individual must, of course, expect to face the consequences of this civil disobedience and these consequences might include fines, being fired or even time in prison. Like Thoreau, I believe that a government official who finds the law too onerous should endeavor to change it and, failing that, should resign rather than obey a law she regards as unjust. As such, my general principle is that a person has the moral right to refuse to follow a law that her informed conscience regards as immoral.
In the case of Davis, if she is acting in accord with her informed conscience, then she has the moral right to refuse to follow the same-sex marriage law. However, having failed to change the law, she needs to either agree to follow this law or resign from her position.
That said, I am well aware that a person’s informed conscience can be in error—that is, what she thinks is morally right is not actually right. It might even be morally wrong. Because of this, I also accept the view that while a person should follow his informed conscience, the actions that follow from this might be morally wrong. If they are wrong, the person has obviously acted wrongly—but, to the degree that she followed her informed conscience, she can be justly excused in regards to her motivations. But, the actions (and perhaps the consequences) would remain wrong.
Since I favor liberty in regards to marriage between consenting adults (and have written numerous essays and a book on this subject), I believe that Davis’ view about same-sex marriage is in error. Though I think she is wrong, if she is acting in accord with her informed conscience and due consideration of the moral issue, then I respect her moral courage in sticking to her ethics.
While subject to the usual range of inconsistencies, I do endeavor to apply my moral principles consistently. As such, I apply these principles to all relevantly similar cases. As such, whenever there is a conflict between an individual’s professed moral views and the law she is supposed to enforce, I ask two questions. The first is “is the person acting in accord with her informed conscience?” The second is “is the person right about the ethics of the matter?” This is rather different from approaching the matter by asking “do I agree with the person on this specific issue?”
As noted above, some of the defenders of Davis are casting this as a religious liberty issue. In this case, the implied general principle would be that when an official’s religious views conflict with a law, then the person has the right to refuse to follow the law. After all, if religious liberty is invoked as a justification here, then it should work equally well in all relevantly similar cases. As such, if Davis should be allowed to ignore the law because of her religious belief, then others must be allowed the same liberty.
As might be suspected, folks that oppose same-sex marriage on religious would probably agree with this principle—at least in cases that match their opinions. However, it seems likely that many folks would not be in favor of consistently applying this principle. For example, consider the matter of immigration.
The bible is reasonable clear about how foreigners should be treated. Leviticus, which is most commonly cited to condemn same-sex marriage, commands that “The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.” Exodus says “”Do not mistreat or oppress a foreigner, for you were foreigners in Egypt” while Deuteronomy adds to this that “And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.”
Given this biblical support for loving and treating foreigners well, a border patrol agent, INS official, or immigration judge could find easy religious support for refusing to enforce immigration laws violating their conception of love and good treatment. For example, a border patrol agent could, on religious grounds, refuse to prevent people from crossing the border. As another example, a judge could refuse to send people back to another country on the grounds that the bible says about treating the foreigner as a native born. I suspect that if officials started invoking religious freedom in order to break immigration laws, there would be little support for their religious liberty from the folks who support religious liberty in regards to breaking the law governing same-sex marriage.
To use another example, consider what the bible says about usury. Exodus says “If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him.” Ezekiel even classified charging interest as an abomination: “Lends at interest, and takes profit; shall he then live? He shall not live. He has done all these abominations; he shall surely die; his blood shall be upon himself.” If religious liberty allows an official to break/ignore laws, then judges and law enforcement personnel who accept these parts of the bible would be allowed to, for example, refuse to arrest or sentence people for failing to pay interest on loans.
This can be generalized to all relevantly similar situations involving law-breaking/ignoring officials who do so by appealing to religious liberty. As might be imagined, accepting a principle that religious liberty grants an official an exemption to the law would warrant the breaking or ignoring of a vast multitude of laws. Given this consequence, it would seem that accepting the general principle of allowing religious liberty to trump the law would be unwise. It is, however, wise to think beyond one’s feeling about one specific case to consider the implications of accepting a general principle.
As the Future of Life Institute’s open letter shows, there are many people concerned about the development of autonomous weapons. This concern is reasonable, if only because any weapon can be misused to advance evil goals. However, a strong case can be made in favor of autonomous weapons.
As the open letter indicated, a stock argument for autonomous weapons is that their deployment could result in decreased human deaths. If, for example, an autonomous ship is destroyed in battle, then no humans will die. It is worth noting that the ship’s AI might qualify as a person, thus there could be one death. In contrast, the destruction of a crewed warship could results in hundreds of deaths. On utilitarian grounds, the use of autonomous weapons would seem morally fine—at least as long as their deployment reduced the number of deaths and injuries.
The open letter expresses, rightly, concerns that warlords and dictators will use autonomous weapons. But, this might be an improvement over the current situation. These warlords and dictators often conscript their troops and some, infamously, enslave children to serve as their soldiers. While it would be better for a warlord or dictator to have no army, it certainly seems morally preferable for them to use autonomous weapons rather than employing conscripts and children.
It can be replied that the warlords and dictators would just use autonomous weapons in addition to their human forces, thus there would be no saving of lives. This is certainly worth considering. But, if the warlords and dictators would just use humans anyway, the autonomous weapons would not seem to make much of a difference, except in terms of giving them more firepower—something they could also accomplish by using the money spent on autonomous weapons to better train and equip their human troops.
At this point, it is only possible to estimate (guess) the impact of autonomous weapons on the number of human causalities and injuries. However, it seems somewhat more likely they would reduce human causalities, assuming that there are no other major changes in warfare.
A second appealing argument in favor of autonomous weapons is based on the fact that smart weapons are smart. While an autonomous weapon could be designed to be imprecise, the general trend in smart weapons has been towards ever increasing precision. Consider, for example, aircraft bombs and missiles. In the First World War, these bombs were very primitive and quite inaccurate (they were sometimes thrown from planes by hand). WWII saw some improvements in bomb fusing and bomb sights and unguided rockets were used. In following wars, bomb and missile technology improved, leading to the smart bombs and missiles of today that have impressive precision. So, instead of squadrons of bombers dropping tons of dumb bombs on cities, a small number of aircraft can engage in relatively precise strikes against specific targets. While innocents still perish in these attacks, the precision of the weapons has made it possible to greatly reduce the number of needless deaths. Autonomous weapons would presumably be even more precise, thus reducing causalities even more. This seems to be desirable.
In addition to precision, autonomous weapons could (and should) have better target identification capacities than humans. Assuming that recognition software continues to be improved, it is easy to imagine automated weapons that can rapidly distinguish between friends, foes, and civilians. This would reduce deaths from friendly fire and unintentional killings of civilians. Naturally, target identification would not be perfect, but autonomous weapons could be far better than humans since they do not suffer from fatigue, emotional factors, and other things that interfere with human judgement. Autonomous weapons would presumably also not get angry or panic, thus making it far more likely they would maintain target discipline (only engaging what they should engage).
To make what should be an obvious argument obvious, if autonomous vehicles and similar technology is supposed to make the world safer, then it would seem to follow that autonomous weapons could do something similar for warfare.
It can be objected that autonomous weapons could be designed to lack precision and to kill without discrimination. For example, a dictator might have massacrebots to deploy in cases of civil unrest—these robots would just slaughter everyone in the area regardless of age or behavior. Human forces, one might contend, would show at least some discrimination or mercy.
The easy and obvious reply to this is that the problem is not in the autonomy of the weapons but the way they are being used. The dictator could achieve the same results (mass death) by deploying a fleet of autonomous cars loaded with demolition explosives, but this would presumably not be reasons to have a ban on autonomous cars or demolition explosives. There is also the fact that dictators, warlords and terrorists are able to easily find people to carry out their orders, no matter how awful they might be. That said, it could still be argued that autonomous weapons would result in more such murders than would the use of human forces, police or terrorists.
A third argument in favor of autonomous weapons rests on the claim advanced in the open letter that autonomous weapons will become cheap to produce—analogous to Kalashnikov rifles. On the downside, as the authors argue, this would result in the proliferation of these weapons. On the plus side, if these highly effective weapons are so cheap to produce, this could enable existing militaries to phase out their incredibly expensive human operated weapons in favor of cheap autonomous weapons. By replacing humans, these weapons would also create considerable savings in terms of the cost of recruitment, training, food, medical treatment, and retirement. This would allow countries to switch that money to more positive areas, such as education, infrastructure, social programs, health care and research. So, if the autonomous weapons are as cheap and effective as the letter claims, then it would actually seem to be a great idea to use them to replace existing weapons.
A fourth argument in favor of autonomous weapons is that they could be deployed, with low political cost, on peacekeeping operations. Currently, the UN has to send human troops to dangerous areas. These troops are often outnumbered and ill-equipped relative to the challenges they are facing. However, if autonomous weapons will be as cheap and effective as the letter claims, then they would be ideal for these missions. Assuming they are cheap, the UN could deploy a much larger autonomous weapon force for the same cost as deploying a human force. There would also be far less political cost—people who might balk at sending their fellow citizens to keep peace in some war zone will probably be fine with sending robots.
An extension of this argument is that autonomous weapons could allow the nations of the world to engage groups like ISIS without having to pay the high political cost of sending in human forces. It seems likely that ISIS will persist for some time and other groups will surely appear that are rather clearly the enemies of the rest of humanity, yet which would be too expensive politically to engage with human forces. The cheap and effective weapons predicted by the letter would seem ideal for this task.
In light of the above arguments, it seems that autonomous weapons should be developed and deployed. However, the concerns of the letter do need to be addressed. As with existing weapons, there should be rules governing the use of autonomous weapons (although much of their use would fall under existing rules and laws of war) and efforts should be made to keep them from proliferating to warlords, terrorists and dictators. As with most weapons, the problem lies with the misuse of the weapons and not with the weapons.
On July 28, 2015 the Future of Life Institute released an open letter expressing opposition to the development of autonomous weapons. Although the name of the organization sounds like one I would use as a cover for an evil, world-ending cult in a Call of Cthulhu campaign, I am willing to accept that this group is sincere in its professed values. While I do respect their position on the issue, I believe that they are mistaken. I will assess and reply to the arguments in the letter.
As the letter notes, an autonomous weapon is capable of selecting and engaging targets without human intervention. An excellent science fiction example of such a weapon is the claw of Philip K. Dick’s classic “Second Variety” (a must read for anyone interested in the robopocalypse). A real world example of such a weapon, albeit a stupid one, is the land mine—they are placed and then engage automatically.
The first main argument presented in the letter is essentially a proliferation argument. If a major power pushes AI development, the other powers will also do so, creating an arms race. This will lead to the development of cheap, easy to mass-produce AI weapons. These weapons, it is claimed, will end up being acquired by terrorists, warlords, and dictators. These evil people will use these weapons for assassinations, destabilization, oppression and ethnic cleansing. That is, for what these evil people already use existing weapons to do quite effectively. This raises the obvious concern about whether or not autonomous weapons would actually have a significant impact in these areas.
The authors of the letter do have a reasonable point: as science fiction stories have long pointed out, killer robots tend to simply obey orders and they can (at least in fiction) be extremely effective. However, history has shown that terrorists, warlords, and dictators rarely have trouble finding humans who are willing to commit acts of incredible evil. Humans are also quite good at these sort of things and although killer robots are awesomely competent in fiction, it remains to be seen if they will be better than humans in the real world. Especially the cheap, mass produced weapons in question.
That said, it is reasonable to be concerned that a small group or individual could buy a cheap robot army when they would otherwise not be able to put together a human force. These “Walmart” warlords could be a real threat in the future—although small groups and individuals can already do considerable damage with existing technology, such as homemade bombs. They can also easily create weaponized versions of non-combat technology, such as civilian drones and autonomous cars—so even if robotic weapons are not manufactured, enterprising terrorists and warlords will build their own. Think, for example, of a self-driving car equipped with machine guns or just loaded with explosives.
A reasonable reply is that the warlords, terrorists and dictators would have a harder time of it without cheap, off the shelf robotic weapons. This, it could be argued, would make the proposed ban on autonomous weapons worthwhile on utilitarian grounds: it would result in less deaths and less oppression.
The authors then claim that just as chemists and biologists are generally not in favor of creating chemical or biological weapons, most researchers in AI do not want to design AI weapons. They do argue that the creation of AI weapons could create a backlash against AI in general, which has the potential to do considerable good (although there are those who are convinced that even non-weapon AIs will wipe out humanity).
The authors do have a reasonable point here—members of the public do often panic over technology in ways that can impede the public good. One example is in regards to vaccines and the anti-vaccination movement. Another example is the panic over GMOs that is having some negative impact on the development of improved crops. But, as these two examples show, backlash against technology is not limited to weapons, so the AI backlash could arise from any AI technology and for no rational reason. A movement might arise, for example, against autonomous cars. Interestingly, military use of technology seems to rarely create backlash from the public—people do not refuse to fly in planes because the military uses them to kill people. Most people also love GPS, which was developed for military use.
The authors note that chemists, biologists and physicists have supported bans on weapons in their fields. This might be aimed at attempting to establish an analogy between AI researchers and other researchers, perhaps to try to show these researchers that it is a common practice to be in favor of bans against weapons in one’s area of study. Or, as some have suggested, the letter might be making an analogy between autonomous weapons and weapons of mass destruction (biological, chemical and nuclear weapons).
One clear problem with the analogy is that biological, chemical and nuclear weapons tend to be the opposite of robotic smart weapons: they “target” everyone without any discrimination. Nerve gas, for example, injures or kills everyone. A nuclear bomb also kills or wounds everyone in the area of effect. While AI weapons could carry nuclear, biological or chemical payloads and they could be set to simply kill everyone, this lack of discrimination and WMD nature is not inherent to autonomous weapons. In contrast, most proposed autonomous weapons seem intended to be very precise and discriminating in their killing. After all, if the goal is mass destruction, there is already the well-established arsenal of biological, chemical and nuclear weapons. Terrorists, warlords and dictators often have no problems using WMDs already and AI weapons would not seem to significantly increase their capabilities.
In my next essay on this subject, I will argue in favor of AI weapons.
Looked at in the abstract, ISIS seems to be another experiment in the limits of human evil, addressing the question of how bad people can become before they are unable to function as social beings. While ISIS is well known for its theologically justified murder and destruction, it has now become known for its theologically justified slavery and rape.
While I am not a scholar of religion, it is quite evident that scriptural justifications of slavery and rape exist and require little in the way of interpretation. In this, Islamic scripture is similar to the bible—this book also contains rules about the practice of slavery and guidelines regarding the proper practice of rape. Not surprisingly, mainstream religious scholars of Islam and Christianity tend to argue that these aspects of scripture no longer apply or that they can be interpreted in ways that do not warrant slavery or rape. Opponents of these faiths tend to argue that the mainstream scholars are mistaken and that the wicked behavior enjoined in such specific passages express the true principles of the faith.
Disputes over specific passages lead to the broader debate about the true tenets of a faith and what it is to be a true member of that faith. To use a current example, opponents of Islam often claim that Islam is inherently violent and that the terrorists exemplify the true members of Islam. Likewise, some who are hostile to Christianity claim that it is a hateful religion and point to Christian extremists, such as God Hates Fags, as exemplars of true Christianity. This is a rather difficult and controversial matter and one I have addressed in other essays.
A reasonable case can be made that slavery and rape are not in accord with Islam, just as a reasonable case can be made that slavery and rape are not in accord with Christianity. As noted above, it can argued that times have changed, that the texts do not truly justify the practices and so on. However, these passages remain and can be pointed to as theological evidence in favor of the religious legitimacy of these practices. The practice of being selective about scripture is indeed a common one and people routinely focus on passages they like while ignoring passages that they do not like. This selectivity is, not surprisingly, most often used to “justify” prejudice, hatred and misdeeds. Horribly, ISIS does indeed have textual support, however controversial it might be with mainstream Islamic thinkers. That, I think, cannot be disputed.
ISIS members not only claim that slavery and rape are acceptable, they go so far as to claim that rape is pleasing to God. According to Rukmini Callimachi’s article in the New York Times, ISIS rapists pray before raping, rape, and then pray after raping. They are not praying for forgiveness—the rape is part of the religious ritual that is supposed to please God.
The vast majority of monotheists would certainly be horrified by this and would assert that God is not pleased by rape (despite textual support to the contrary). Being in favor of rape is certainly inconsistent with the philosophical conception of God as an all good being. However, there is the general problem of sorting out what God finds pleasing and what He condemns. In the case of human authorities it is generally easy to sort out what pleases them and what they condemn: they act to support and encourage what pleases them and act to discourage, prevent and punish what they condemn. If God exists, He certainly is allowing ISIS to do as it will—He never acts to stop them or even to send a clear sign that He condemns their deeds. But, of course, God seems to share the same policy as Star Fleet’s Prime Directive now: He never interferes or makes His presence known.
The ISIS horror is yet another series of examples in the long standing problem of evil—if God is all powerful, all-knowing and good, then there should be no evil. But, since ISIS is freely doing what it does it would seem to follow that God is lacking in some respect, He does not exist or He, as ISIS claims, is pleased by the rape of children.
Not surprisingly, religion is not particularly helpful here—while scripture and interpretations of scripture can be used to condemn ISIS, scripture can also be used to support them in their wickedness. God, as usual, is not getting involved, so we do not know what He really thinks. So, it would seem to be up human morality to settle this matter.
While there is considerable dispute about morality, the evil of rape and slavery certainly seem to be well-established. It can be noted that moral arguments have been advanced in favor of slavery, usually on the grounds of alleged superiority. However, these moral arguments certainly seem to have been adequately refuted. There are far fewer moral arguments in defense of rape, which is hardly surprising. However, these also seem to have been effectively refuted. In any case, I would contend that the burden of proof rests on those who would claim that slavery or rape are morally acceptable and invite readers to advance such arguments for due consideration.
Moving away from morality, there are also practical matters. ISIS does have a clear reason to embrace its theology of rape: as was argued by Rukmini Callimachi, it is a powerful recruiting tool. ISIS offers men a group in which killing, destruction and rape are not only tolerated but praised as being pleasing to God—the ultimate endorsement. While there are people who do not feel any need to justify their evil, even very wicked people often still want to believe that their terrible crimes are warranted or even laudable. As such, ISIS has considerable attraction to those who wish to do evil.
Accepting this theology of slavery and rape is not without negative consequences for recruiting—while there are many who find it appealing, there are certainly many more who find it appalling. Some ISIS supporters have endeavored to deny that ISIS has embraced this theology of rape and slavery—even they recognize some moral limits. Other supporters have not been dismayed by these revelations and perhaps even approve. Whether this theology of rape and slavery benefits ISIS more than it harms it will depend largely on the moral character of its potential recruits and supporters. I certainly hope that this is a line that many are not willing to cross, thus cutting into ISIS’ potential manpower and financial support. What impact this has on ISIS’ support will certainly reveal much about the character of their supporters—do they have some moral limits?
In my previous essay I laid the groundwork for the discussion that is to follow regarding the pro-life moral position and misogyny. As argued in that essay, a person can be pro-life and not a misogynist. It was also shown that attacking a person’s circumstances or consistency in regards to their professed belief in a pro-life moral position does not disprove that position. It was, however, contended that consistency does matter when sorting out whether a person really does hold to a pro-life position or is, in fact, using that as cover for misogyny.
While there are open misogynists, open misogynists generally do not fare well in American elections. As such, a clever (or cleverly managed) misogynist will endeavor to conceal his misogyny behind more laudable moral positions, such as being pro-life. This, obviously, sells better than being anti-women.
Throughout 2015 Americans will be (in theory) deciding the candidates for President and then in 2016 they will be voting. Republicans in general and the current crop of presidential candidates profess that they are pro-life, but there is still the question of whether they truly hold to this principle. Republicans are also regularly accused of being misogynists and part of this involves asserting that their pro-life stance is actually an anti-women stance. One way to sort this out is to consider whether or not a person acts consistently with a pro-life position. Since people are inconsistent though ignorance and moral weakness, this will not conclusive reveal the truth of the matter—but it is perhaps the best method of empirical investigation.
On the face of it, a pro-life position is the view that it is morally wrong to kill. If a person held to this principle consistently, then she would oppose all forms of killing—this would include hunting, killing animals for food, capital punishment, and killing in war. There are people who do hold to this view and are consistent. This view was taken very seriously by Christian thinkers such as St. Augustine and St. Aquinas. After all, as I say to my Ethics students, it would be a hell of a thing to go to hell for a hamburger.
The pro-life view that killing is wrong would seem to require a great deal of a person. In addition to being against just straight-up killing in war, abortion and capital punishment, it would also seem to require being against things that kill people, such as poverty, pollution and disease. As such, a pro-life person would seem to be required to favor medical and social aid to fight things like disease and poverty that kill people.
As is obvious, there are many pro-life people who oppose such things. They even oppose such things as providing food support for mothers and infants who are mired in poverty. One might thus suspect that they are not so much pro-life as anti-woman. Of course, a person could be pro-life and still be opposed to society rendering aid to people to prevent death.
One option is to be against killing, but be fine with letting people die. While philosophers do make this moral distinction, it seems a bit problematic for a person to claim that he opposes abortion because killing fetuses is wrong, but not providing aid and support to teenage mothers, the sick, and the starving is acceptable because one is just letting them die rather than killing them. Given this view, a pro-life person of this sort would be okay with a woman just abandoning her baby—she would simply be letting the baby die rather than killing her.
People who are pro-life also often are morally fine with killing and eating animals. The ethics of killing animals (and plants) was also addressed explicitly by Augustine and Aquinas. One way to be pro-life but hold that killing animals is acceptable is to contend that humans have a special moral status that other living things lack. The usual justification is that we are better than them, so we can kill (and eat) them. This view was held by St. Augustine and St. Anselm who were fine with killing animals (and plants).
However, embracing the superiority principle does provide an opening that can be used to justify abortion—one merely needs to argue that the fetus has a lower moral status than the woman and this would seem to warrant abortion.
Many people who profess a pro-life view also favor capital punishment and war. In fact, it is common to hear a politician smoothly switch from speaking of the sanctity of life to the need to kill terrorists and criminals. One way to be pro-life and accept capital punishment and war is to argue that it is the killing of innocents that is wrong. Killing the non-innocent is fine.
The obvious problem is that capital punishment sometimes kills the innocent and war always involves the death of innocents. If these killings are warranted in terms of interests, self-defense, or on utilitarian grounds, then the door is open for the same being applied to abortion. After all, if innocent adults and children can be killed for national security, economic interests or to protect us from terrorists, then fetuses can also be killed for the interests of the woman or on utilitarian grounds. Also, animals and plants are clearly innocent beings—but they can be addressed by the superiority argument. Someone who is fine with killing people for the sake of interests or on utilitarian grounds, yet professes to be devoutly pro-life might justifiably be suspected of being more anti-women than pro-life.
A pro-life position can also be interpreted as the moral principle that abortions should be prevented. This is, obviously, better described as anti-abortion rather than pro-life. One obvious way to prevent abortions is to prevent women from having them. This need not be a misogynistic view—one would need to consider why the person holds to this view and this can be explored by considering the person’s other expressed views on related matters.
If a person is anti-abortion, then she should presumably support ways to prevent abortion other than merely stopping women from having them. Two rather effective ways to reduce the number of abortions (and thus prevent some) are effective sex education and access to birth control. These significantly reduce the number of unwanted pregnancies and thus reduce the number of abortions. Not surprisingly, abstinence focused “sex education” fails dismally.
To use the obvious analogy, being anti-abortion is rather like being anti-traffic fatality. Telling people to not drive will not really help. Teaching people how to drive safely and ensuring that protection is readily available does work quite well.
Because of this, if a person professes to be pro-life/anti-abortion, yet is opposed to effective sex education and birth control, then it is reasonable to suspect misogyny. This is, of course, not conclusive: the person might have no dislike of women and sincerely believe that ignorance about sex is best, that abstinence works, and that birth control is evil. The person would not be a misogynist—just in error.
In closing, it must be reiterated that just because a person is inconsistent in regards to his professed pro-life moral principles, it does not follow that he must be a misogynist. After all, people are often inconsistent because of ignorance, a failure to consider implications, and moral weakness. However, if a person professes a pro-life position, yet is consistently inconsistent in regards to his actions and other professed views, then it would not be unreasonable to consider that there might be some misogyny in play.
During a recent discussion, I was asked if I believed that a person who holds to the pro-life position must be a misogynist. While there are misogynists who are pro-life, I hold to what should be obvious: there is no necessary connection between being pro-life and being a misogynist. A misogynist hates women, while a person who holds a pro-life position believes that abortion is morally wrong. There is no inconsistency between holding the moral position that abortion is wrong and not being a hater of women. In fact, a pro-life person could have a benevolent view towards all living beings and be morally opposed to harming any of them—thus including zygotes and women.
While misogynists would tend to be anti-choice because of their hatred of women, they need not be pro-life. That is, hating women and wanting to deny them the choice to have an abortion does not entail that a person believes that abortion is morally wrong. For example, a misogynist could be fine with abortion (such as when it is convenient to him) but think that it should be up to the man to decide if or when a pregnancy is terminated. A misogynist might even be pro-choice for various reasons; but almost certainly not because he is a proponent of the rights of women. As such, there is no necessary connection between the two views.
The discussion then turned to the question of whether or not a pro-choice position is a cover for misogyny. The easy and obvious answer is that sometimes it is and sometimes it is not. Since it has been established that a person can be pro-life without being a misogynist, it follows that being pro-life need not be a cover for misogyny. However, it can obviously provide cover for such a position. It is rather easier to sell the idea of restricting abortion by making a moral case against it than by expressing hatred of women and a desire to restrict their choices and reproductive option. Before progressing with the discussion it is rather important to address two points.
The first point is that even if it is established that a pro-life/anti-abortion person is a misogynist, this does not entail that the person’s position on the issue of abortion is in error. To reject a misogynist’s claims or arguments regarding abortion (or anything) on the grounds that he is a misogynist is to commit a circumstantial ad hominem.
This sort of Circumstantial ad Hominem involves substituting an attack on a person’s circumstances (such as the person’s religion, political affiliation, ethnic background, etc.) for reasons against her claim. This version has the following form:
- Person A makes claim X.
- Person B makes an attack on A’s circumstances.
- Therefore X is false.
A Circumstantial ad Hominem is a fallacy because a person’s circumstances (religion, political affiliation, etc.) do not affect the truth or falsity of the claim. This is made quite clear by the following example: “Bill claims that 1+1 =2. But he is a Republican, so his claim is false.” As such, to assert that the pro-life position is in error because some misogynist holds that view would be an error in reasoning.
A second important point is that a person’s consistency or lack thereof in regards to her principles or actions has no relevance to the truth of her claims or the strength of her arguments. To think otherwise is to fall victim to the ad hominem tu quoque fallacy. This fallacy is committed when it is concluded that a person’s claim is false because 1) it is inconsistent with something else a person has said or 2) what a person says is inconsistent with her actions. This type of “argument” has the following form:
- Person A makes claim X.
- Person B asserts that A’s actions or past claims are inconsistent with the truth of claim X.
- Therefore X is false.
The fact that a person makes inconsistent claims does not make any particular claim he makes false (although of any pair of inconsistent claims only one can be true—but both can be false). Also, the fact that a person’s claims are not consistent with his actions might indicate that the person is a hypocrite but this does not prove his claims are false.
A person’s inconsistency also does not show that the person does not believe her avowed principle—she might simply be ignorant of its implications. That said, such inconsistency could be evidence of hypocrisy. While sorting out a person’s actual principles is not relevant to logical assessment of the person’s claims, doing so is clearly relevant to many types of decision making regarding the person. One area where sorting out a person’s principles matters is in voting. In the next essay, this matter will be addressed.
Since the whole “war on x” thing is overdone, I will not say that there is a war on public education. Rather, I will say that certain politicians have attacked one of the cornerstones of America’s democratic system and its economic strength, namely public education.
Scott Walker has aimed at eroding tenure at public universities in Wisconsin and Rick Scott has imposed an irrational and harmful performance based funding system in Florida. Similar attacks on public education are occurring in many states. Most states have also cut financial support for public education. While occurring under the guise of cost reduction and accountability, these attacks seem calculated at impeding independent research that might expose troublesome truths and also to open up new avenues of private profit at the expense of the public good.
In 2014 I wrote an essay critical of Florida’s harmful and ineffective (in terms of achieving educational goals) performance based funding system. Writing in 2015, my views of this system remain mostly the same; although the seemingly arbitrary changes in the rules have made me like it even less.
My school, Florida A&M University, took a beating under the existing system. This system, as I noted in the earlier essay, fails to consider the challenges faced by specific schools and the assessment system seems calculated to favor certain schools. Not surprisingly, the 2015 faculty planning sessions focused heavily on performance based funding. It was, in fact, the main subject of the keynote speaker.
This speaker took a rational and pragmatic approach to the problem. He noted that complaining about it and refusing to accept its reality would be a rather bad idea. Roughly put, failure to respond in accord with the punitive standards imposed by the state would simply doom FAMU to ever lower budgets. By meeting the standards, FAMU could escape the punitive level and thus push another school down into the pit of financial pain (the performance based funding system is such that there must always be three losers).
Being pragmatic and realistic myself, I agreed with the speaker. As a state employee, I am obligated to operate within the laws imposed upon me by the state. If I find them too onerous, I can elect to leave my job and head for greener pastures. To use the obvious analogy, if I choose to play a game under a certain set of rules, I am stuck playing within those rules. Muttering complaints about them or refusing to accept their reality will do me no good (other than the dubious benefits of bitching and self-delusion). As such, as a professor I am working conscientiously to meet the imposed standards so as to protect my school and students from the punishment of the state.
To use another analogy, it is like being forced to play a rough game by a movie villain—if we do not play by his rules, he will hurt people we care about. As with most movie villain games, it is set up so that winning means making someone else lose (regardless of how well everyone does, the three lowest schools always lose out on funding). Unlike with the movie villain, I am free to leave the game—I just have to abandon my colleagues, students, job, rank and tenure. The state, I must confess, makes finding a new game more and more appealing every year.
It is important to note that my conscientious adherence to the funding game rules is in my capacity as a state employee. However, I am not just a state employee—I am also a citizen of the state. While the state has the right to command me as an employee, the authority of the state rests on my consent as a citizen. And, as a citizen, I have every right to be opposed to performance based funding and every right to take action against it. I can write essays critical of it, thanks to freedom of speech. I can also campaign against politicians who support it and cast my vote accordingly. I can fund those who would oppose this attack on education.
The laws of the state are, obviously enough, not laws of nature or laws handed down on stone tablets by God. They are but the opinions of people made into rules by the rituals of voting. Thoreau eloquently made this point in his work on civil disobedience:
…why expose yourself to this overwhelming brute force? You do not resist cold and hunger, the winds and the waves, thus obstinately; you quietly submit to a thousand similar necessities. You do not put your head into the fire. But just in proportion as I regard this as not wholly a brute force, but partly a human force, and consider that I have relations to those millions as to so many millions of men, and not of mere brute or inanimate things, I see that appeal is possible…
As Thoreau indicates, performance based funding, and any rule of the state, can be challenged—it was created by people and people can change it. As a citizen, I believe that performance based funding is harmful to the public good and, as such, I not only have a right as a citizen to oppose it I also have a moral obligation to do so. Meanwhile, as a state employee, I will be conscientiously working to ensure that FAMU meets the standards imposed by the state.
To close with an analogy, think of the public universities of Florida as ships that are under attack. Metaphorically, bombs, missiles and shells are raining down upon them, fired at the behest of an ideology opposed to this cornerstone of American democracy and economic advancement. Working within performance based funding is analogous to only repairing damage and extinguishing fire (and also to maneuver to force another ship to take the brunt of the attack). As any tactician knows, battles are not won by damage control or by letting an ally take the beating for you. Rather, they are won by taking the fight to the enemy. As such, I urge the citizens of Florida, especially students, faculty and staff, to exercise their rights as citizens to oppose the attacks on the public good of public education with their words, deeds and votes.
After Cecil the Lion was shot, the internet erupted in righteous fury against the killer. Not everyone was part of this eruption and some folks argued against feeling bad for Cecil—some accusing the mourners of being phonies and pointing out that lions kill people. What really caught my attention, however, was the use of a common tactic—to “refute” those condemning the killing of Cecil by asserting that these “lion lovers” do not get equally upset about the fetuses killed in abortions.
When HitchBOT was destroyed, a similar sort of response was made—in fact, when I have written about ethics and robots (or robot-like things) I have been subject to criticism on the same grounds: it is claimed that I value robots more than fetuses and presumably I have thus made some sort of error in my arguments about robots.
Since I find this tactic interesting and have been its target, I thought it would be worth my while to examine it in a reasonable and (hopefully) fair way.
One way to look at this approach is to take it as the use of the Consistent Application method, which is as follows. A moral principle is consistently applied when it is applied in the same way to similar beings in similar circumstances. Inconsistent application is a problem because it violates three commonly accepted moral assumptions: equality, impartiality and relevant difference.
Equality is the assumption that those that moral equals must be treated as such. It also requires that those that are not morally equal be treated differently.
Impartiality is the assumption that moral principles must not be applied with partiality. Inconsistent application would involve non-impartial application.
Relevant difference is a common moral assumption. It is the view that different treatment must be justified by relevant differences. What counts as a relevant difference in particular cases can be a matter of great controversy. For example, while many people do not think that gender is a relevant difference in terms of how people should be treated other people think it is very important. This assumption requires that principles be applied consistently.
The method of Consistent Application involves showing that a principle or standard has been applied differently in situations that are not relevantly different. This allows one to conclude that the application is inconsistent, which is generally regarded as a problem. The general form is as follows:
Step 1: Show that a principle/standard has been applied differently in situations that are not adequately different.
Step 2: Conclude that the principle has been applied inconsistently.
Step 3 (Optional): Require that the principle be applied consistently.
Applying this method often requires determining the principle the person/group is using. Unfortunately, people are not often clear in regards to what principle they are actually using. In general, people tend to just make moral assertions and leave it to others to guess what their principles might be. In some cases, it is likely that people are not even aware of the principles they are appealing to when making moral claims.
Turning now to the cases of the lion, the HitchBOT and the fetus consistent application could be applied as follows:
Step 1: Those who are outraged at the killing of the lion are using the principle that the killing of living things is wrong. Those outraged at the destruction of HitchBOT are using the principle that helpless things should not be destroyed. These people are not outraged by abortions in general and the Planned Parenthood abortions in particular.
Step 2: The lion and HitchBOT mourners are not being consistent in their application of the principle since fetuses are helpless (like HitchBOT) and living things (like Cecil the lion).
Step 3 (Optional): Those mourning for Cecil and HitchBOT should mourn for the fetuses and oppose abortion in general and Planned Parenthood in particular.
This sort of use of Consistent Application is quite appealing and I routinely use the method myself. For example, I have argued (in a reverse of this situation) that people who are anti-abortion should also be anti-hunting and that people who are fine with hunting should also be morally okay with abortion.
As with any method of arguing, there are counter methods. In the case of this method, there are three general reasonable responses. The first is to admit the inconsistency and stop applying the principle in an inconsistent manner. This obviously does not defend against the charge but can be an honest reply. People, as might be imagined, rarely take this option.
A second way to reply and one that is an actual defense is to dissolve the inconsistency by showing that the alleged inconsistency is merely apparent. The primary way to do this is by showing that there is a relevant difference in the situation. For example, someone who wants to be morally opposed to the shooting of Cecil while being morally tolerant of abortions could argue that the adult lion has a moral status different from the fetus—one common approach is to note the relation of the fetus to the woman and how a lion is an independent entity. The challenge lies in making a case for the relevance of the difference.
A third way to reply is to reject the attributed principle. In the situation at hand, the assumption is that a person is against killing the lion simply because it is alive. However, that might not be the principle the person is, in fact, using. His principle might be based on the suffering of a conscious being and not on mere life. In this case, the person would be consistent in his application.
Naturally enough, the “new” principle is still subject to evaluation. For example, it could be argued the suffering principle is wrong and that the life principle should be accepted instead. In any case, this method is not an automatic “win.”
An alternative interpretation of this tactic is to regard it as an ad homimen: An ad Hominem is a general category of fallacies in which a claim or argument is rejected on the basis of some irrelevant fact about the author of or the person presenting the claim or argument. Typically, this fallacy involves two steps. First, an attack against the character of person making the claim, her circumstances, or her actions is made (or the character, circumstances, or actions of the person reporting the claim). Second, this attack is taken to be evidence against the claim or argument the person in question is making (or presenting). This type of “argument” has the following form:
- Person A makes claim X.
- Person B makes an attack on person A.
- Therefore A’s claim is false.
The reason why an ad Hominem (of any kind) is a fallacy is that the character, circumstances, or actions of a person do not (in most cases) have a bearing on the truth or falsity of the claim being made (or the quality of the argument being made).
In the case of the lion, the HitchBOT and the fetus, the reasoning can be seen as follows:
- Person A claims that killing Cecil was wrong or that destroying HitchBOT was wrong.
- Person B notes that A does not condemn abortions in general or Planned Parenthood’s abortions in particular.
- Therefore A is wrong about Cecil or HitchBOT.
Obviously enough, a person’s view of abortion does not prove or disprove her view about the ethics of the killing of Cecil or HitchBOT (although a person can, of course, be engaged in inconsistency or other errors—but these are rather different matters).
A third alternative is that the remarks are not meant as an argument, either the reasonable application of a Consistent Application criticism or the unreasonable attack of an ad homimen. In this case, the point is to assert that the lion lovers and bot buddies are awful people or, at best, misguided.
The gist of the tactic is, presumably, to make these people seem bad by presenting a contrast: these lion lovers and bot buddies are broken up about lions and trashcans, but do not care about fetuses—what awful people they are.
One clear point of concern is that moral concern is not a zero-sum game. That is, regarding the killing of Cecil as wrong and being upset about it does not entail that a person thus cares less (or not at all) about fetuses. After all, people do not just get a few “moral tokens” to place such that being concerned about one misdeed entails they must be unable to be concerned about another. Put directly, a person can condemn the killing of Cecil and also condemn abortion.
The obvious response is that there are people who are known to condemn the killing of Cecil or the destruction of HitchBOT and also known to be pro-choice. These people, it can be claimed, are morally awful. The equally obvious counter is that while it is easy to claim such people are morally awful, the challenge lies in showing that they are actually awful. That is, that their position on abortion is morally wrong. Noting that they are against lion killing or bot bashing and pro-choice does not show they are in error—although, as noted above, they could be challenged on the grounds of consistency. But this requires laying out an argument rather than merely juxtaposing their views on these issues. This version of the tactic simply amounts to asserting or implying that there is something wrong with the person because one disagree with that person. But a person thinking that hunting lions or bashing bots is okay and that abortion is wrong, does not prove that the opposing view is in error. It just states the disagreement.
Since the principle of charity requires reconstructing and interpreting arguments in the best possible way, I endeavor to cast this sort of criticism as a Consistent Application attack rather than the other two. This approach is respectful and, most importantly, helps avoid creating a straw man of the opposition.
The United States has approved the first 3D-printed drug, spritam levetitracetam. This drug is intended to control epilepsy and is an early step on the road to highly customized printed pharmaceuticals.
Since there are already well-established methods of manufacturing pills, it might be wondered what 3D printing brings to the process—other than the obvious fact that 3D printing is hot and great for hype. Fortunately, there is more here than just hype. One advantage of 3D drugs is that specific doses can be custom printed for the patient rather than relying on standard doses—which can easily be too much or too little for the individual.
A second advantage is that custom “mixes” of medication can be easily printed, thus reducing the number of pills a person needs to take. This makes it easier for the patient and caregivers to manage the regimen of medications. For example, a person might only need two custom pills per day rather than six.
A third advantage is that customized shapes can be created for pills. These shapes are not to make the pills look cool (though I am sure that creating cool pill shapes will become a thing). The intent is to change the surface area relative to the pill volume and thus control the time it takes for the drug to be released in the body.
While pills with customized doses and shapes will have an important impact on medicine, what will have a far greater impact in the use of specialized 3D-printers that can function as automated chemistry sets. The idea is that just as users of normal 3D printers can download custom designs and print them, users of the chemistry printers would be able to able to download designs for drugs and print them at home. In short, it would bring small scale chemical creation to the home.
Boringly enough, I made up just such a device in a Traveller role playing game campaign I ran years ago. The players had “acquired” a ship and were pleased that it had an autodoc (a robotic doctor that looks a bit like a tanning booth) since they, like all space adventurers, had a tendency to accumulate laser burns and alien parasites. One of the players inquired if there was also machine for making drugs, so I made up the autopharm on the spot: it would dispense pharmaceuticals like a bartender bot dispensed booze. Like all game masters, I like to encourage players to use things in dangerous ways—especially if I can also make up a random chart to roll for effects.
As expected, the players quickly worked out good and (mostly) bad uses for their autopharm. I am confident that people will do the same in the real world. On the good side, an autopharm can allow the user to create highly personalized medicines in terms of dose, composition, and release time. Assuming that the machine worked reasonably quickly, it would also allow the user to acquire drugs rapidly, perhaps even during a medical emergency. Since the device would “mix” the chemicals, users would not need to stock up on specific medications—just raw materials that could be used to create a variety of drugs.
The players did use the device in these good ways, creating medicines to deal with the specific nasty things they encountered or picked up on alien worlds. Responsible people in the real world will certainly use their real autopharms in this way—to create legitimate medicines in accord with the law and their legitimate prescriptions.
On the bad side, the players quickly realized their autopharm could be used to make dangerous substances (“hey, we can synthesize Ceti spider venom and use that in our needlers!”) and, obviously enough, recreational drugs (“dudes, we can make plutonian nyborg!”). While real autopharms will probably be equipped with “safety” features and heavily regulated, people will rather quickly figure out how to overcome these obstacles and use the autopharms to generate recreational drugs. Since the “legitimate” pharmaceutical industry has developed some of the most popular recreational drugs, users will probably stick with such recipes—though more enterprising folks will try creating their own recipes (expect fatalities). As always, an arms race between those trying to ensure the autopharms are used properly and those who want to “misuse” them will occur.
While people have been mixing their own recreational drugs for quite some time, an autopharm would make it much easier to create these drugs. Making high grade pain killers could be as simple as downloading a recipe and pushing the “print” button. On the plus side, this could increase the purity and quality of the drugs, thus reducing the number of people getting sick or dying from contaminated drugs. They could also change the nature of drug crime: instead of murderous cartels, each person could be his own supplier, thus reducing drug violence considerably.
On the minus side, this could make powerful drugs readily available at low costs—an exponential version of the bathtub gin of prohibition. There is also the worry that people will unintentionally create toxic mixes or drugs with awful side-effects. While autopharms will probably have some safety features that would include a list of known poisons, some users will certainly override these features and there will be many harmful substances that will not be on the lists.
Another point of concern is that autopharms will inevitably be connected to the internet and hackers will target them—either out of malice or as a form of prank (which might end up being a fatal prank). Having someone hack your PC can be a serious problem. Having someone hack the autopharm that prints all your medicine could be a fatal problem.
Dr. Frauke Zeller and Dr. David Smith created HitchBOT (essentially a solar powered iPhone in an anthropomorphic shell) and sent him on trip to explore the USA on July 17, 2015. HitchBOT had previously successfully journey across Canada and Germany. The experiment was aimed at seeing how humans would interact with the “robot.” He lasted about two weeks in the United States, meeting his end in Philadelphia. The exact details of his destruction (and the theft of the iPhone) are not currently known, although the last people known to be with HitchBOT posted what seems to be faked “surveillance camera” video of HitchBOT’s demise. This serves to support the plausible claim that the internet eventually ruins everything it touches.
The experiment was certainly both innovative and interesting. It also generated questions about what the fate of HitchBOT says about us. We do, of course, already know a great deal about us: we do awful things to each other, so it is hardly surprising that someone would do something awful to the HitchBOT. People are killed every day in the United States, vandalism occurs regularly and the theft of technology is routine—thus it is no surprise that HitchBOT came to a bad end. In some ways, it was impressive that he made it as far as he did.
While HitchBOT seems to have met his untimely doom at the hands of someone awful, what is most interesting is how well HitchBOT was treated. After all, he was essentially an iPhone in a shell that was being transported about by random people.
One reason that HitchBOT was well treated and transported about by people is no doubt because it fits into the travelling gnome tradition. For those not familiar with the travelling gnome prank, it involves “stealing” a lawn gnome and then sending the owner photographs of the gnome from various places. The gnome is then returned (at least by nice pranksters). HitchBOT is a rather more elaborate version of the traveling gnome and, obviously, differs from the classic travelling gnome in that the owners sent HitchBOT on his fatal adventure. People, perhaps, responded negatively to the destruction of HitchBOT because it broke the rules of the travelling gnome game—the gnome is supposed to roam and make its way safely back home.
A second reason for HitchBOT’s positive adventures (and perhaps also his negative adventure) is that he became a minor internet celebrity. Since celebrity status, like moth dust, can rub off onto those who have close contact it is not surprising that people wanted to spend time with HitchBOT and post photos and videos of their adventures with the iPhone in a trash can. On the dark side, destroying something like HitchBOT is also a way to gain some fame.
A third reason, which is probably more debatable, is that HitchBOT was given a human shape, a cute name and a non-threatening appearance and these tend to incline people to react positively. Natural selection has probably favored humans that are generally friendly to other humans and this presumably extends to things that resemble humans. There is probably also some hardwiring for liking cute things, which causes humans to generally like things like young creatures and cute stuffed animals. HitchBOT was also given a social media personality by those conducting the experiment which probably influenced people into feeling that it had a personality of its own—even though they knew better.
Seeing a busted up HitchBOT, which has an anthropomorphic form, presumably triggers a response similar too (but rather weaker than) what a sane human would have to seeing the busted up remains of a fellow human.
While some people were rather upset by the destruction of HitchBOT, others have claimed that it was literally “a pile of trash that got what it deserved.” A more moderate position is that while it was unfortunate that HitchBOT was busted up, it is unreasonable to be overly concerned by this act of vandalism because HitchBOT was just an iPhone in a fairly cheap shell. As such, while it is fine to condemn the destruction as vandalism, theft and the wrecking of a fun experiment, it is unreasonable to see the matter as actually being important. After all, there are far more horrible things to be concerned about, such as the usual murdering of actual humans.
My view is that the moderate position is quite reasonable: it is too bad HitchBOT was vandalized, but it was just an iPhone in a shell. As such, its destruction is not a matter of great concern. That said, the way HitchBOT was treated is still morally significant. In support of this, I turn to what has become my stock argument in regards to the ethics of treating entities that lack moral status. This argument is stolen from Kant and is a modification of his argument regarding the treatment of animals.
Kant argues that we should treat animals well despite his view that animals have the same moral status as objects. Here is how he does it (or tries to do it).
While Kant is not willing to accept that we have any direct duties to animals, he “smuggles” in duties to them indirectly. As he puts it, our duties towards animals are indirect duties towards humans. To make his case for this, he employs an argument from analogy: if a human doing X would obligate us to that human, then an animal doing X would also create an analogous moral obligation. For example, a human who has long and faithfully served another person should not simply be abandoned or put to death when he has grown old. Likewise, a dog who has served faithfully and well should not be cast aside in his old age.
While this would seem to create an obligation to the dog, Kant uses a little philosophical sleight of hand here. The dog cannot judge (that is, the dog is not rational) so, as Kant sees it, the dog cannot be wronged. So, then, why would it be wrong to shoot the dog?
Kant’s answer seems to be rather consequentialist in character: he argues that if a person acts in inhumane ways towards animals (shooting the dog, for example) then his humanity will likely be damaged. Since, as Kant sees it, humans do have a duty to show humanity to other humans, shooting the dog would be wrong. This would not be because the dog was wronged but because humanity would be wronged by the shooter damaging his humanity through such a cruel act.
Interestingly enough, Kant discusses how people develop cruelty—they often begin with animals and then work up to harming human beings. As I point out to my students, Kant seems to have anticipated the psychological devolution of serial killers.
Kant goes beyond merely enjoining us to not be cruel to animals and encourages us to be kind to them. He even praises Leibniz for being rather gentle with a worm he found. Of course, he encourages this because those who are kind to animals will develop more humane feelings towards humans. So, roughly put, animals are essentially practice for us: how we treat them is training for how we will treat human beings.
Being an iPhone in a cheap shell, HitchBOT obviously had the moral status of an object and not that of a person. He did not feel or think and the positive feelings people had towards it were due to its appearance (cute and vaguely human) and the way those running the experiment served as its personality via social media. It was, in many ways, a virtual person—or at least the manufactured illusion of a person.
Given the manufactured pseudo-personhood of HitchBOT, it could be taken as being comparable to an animal, at least in Kant’s view. After all, animals are mere objects and have no moral status of their own. Likewise for HitchBOT Of course, the same is also true of sticks and stones. Yet Kant would never argue that we should treat stones well. Thus, a key matter to settle is whether HitchBOT was more like an animal or more like a stone—at least in regards to the matter at hand.
If Kant’s argument has merit, then the key concern about how non-rational beings are treated is how such treatment affects the behavior of the person engaging in said behavior. So, for example, if being cruel to a real dog could damage a person’s humanity, then he should (as Kant sees it) not be cruel to the dog. This should also extend to HitchBOT. For example, if engaging in certain activities with a HitchBOT would damage a person’s humanity, then he should not act in that way. If engaging in certain behavior with HitchBOT would make a person more inclined to be kind to other rational beings, then the person should engage in that behavior.
While the result of interactions with the HitchBOT would need to be properly studied, it makes intuitive sense that being “nice” to the HitchBOT would help incline people to be somewhat nicer to others (much along the lines of how children are encouraged to play nicely with their stuffed animals). It also makes intuitive sense that being “mean” to HitchBOT would incline people to be somewhat less nice to others. Naturally, people would also tend to respond to HitchBOT based on whether they already tend to be nice or not. As such, it is actually reasonable to praise nice behavior towards HitchBOT and condemn bad behavior—after all, it was a surrogate for a person. But, obviously, not a person.