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AbstractThe Morality First strategy for developing AI systems that can represent and respond to human values aims to first develop systems that can represent and respond to moral values. I argue that Morality First and other X-First views are unmotivated. Moreover, if one particular philosophical view about value is true, these strategies are positively distorting. The natural alternative according to which no domain of value comes "first" introduces a new set of challenges and highlights an important but otherwise obscured problem for e-AI developers.

"Morality Policy" published on by Oxford University Press.

Discusses "the morality of fear," revisiting & revising the general understanding of the concept of morality & its foundation in intrinsic & universal value. The morality of fear is produced by the privileging of vulnerability & thus security over other interests as the structural bases of society. The morality of fear has been endorsed as a mode of morality by such social philosophers as Hobbes & Gracian, a partial & dysfunctional mode that should be countered by other interests such as honesty, courage, & self-actualization. K. Coddon

AbstractIt is commonly believed that the moral norms of "everyday" or "traditional" morality apply uniformly in all business contexts. However, Joseph Heath has recently argued that this is not the case. According to Heath, the norms of everyday morality apply with respect to "administered" transactions but not "market" transactions. Market transactions are, he argues, governed by a distinct, "adversarial" morality. In this article, I argue that Heath's attempt to show that competitive contexts are governed by a distinct, adversarial morality does not succeed. I then undertake the task of showing that, contrary to what is commonly thought, competitive actions can be reconciled with the norms of traditional morality.

(Originally published in the Zeitschrift fur sozialforschung [1933, 2, 2, 162-195]). An examination of the relationship between materialism, as developed by Karl Marx, & morality, as developed by Immanuel Kant, in recent philosophical discourse. Attention is given specifically to the ideas of Friedrich Nietzsche, Henri Bergson, & Sigmund Freud. Materialism sees morality in terms not of transcendant authority but of the lives of concrete individuals affected by it. In the present age, moral sentiments take two main forms: compassion & politics. While neither is obligatory, both are productive forces historically related to bourgeois morality. These forms do not emerge, however, from free subjects, but from subjects historically conditioned by particular life circumstances. W. H. Stoddard

Data on att's toward morality as they have appeared in regularly published polls since 1936 are assembled. A few questions from foreign countries are included when they were parallel to items asked in the US. All other figures are taken from nationwide US cross-sections. Opinions polled pertained to questions on general morality, sexual morality, marital morality, premarital morality, decency in women's clothing, & miscellaneous, eg, paperback books, the possibility of immoral relations between businessmen & their secretaries, & diff's in pol'al or professional as well as soc behavior. M. Maxfield.

Religion and Morality seeks to answer two fundamental questions regarding the relation between religion and morality. The first is the puzzle posed by Socrates, the so-called ' Euthyphro dilemma', which asks: is morality valuable by virtue of its intrinsic importance and worth, or is morality valuable because, and only because, God approves it and commands us to follow its dictates? The second question is raised by Kierkegaard in Fear and Trembling . He asks: Is a conflict between religion and morality possible? Does God ever demand that we neglect our moral commitments? The discussion on these questions is divided into three parts. In the first two parts, we discuss the idea that morality depends on religion. The authors distinguish two types of dependence: strong dependence, according to which the very existence, or validity, of moral obligations depends on God's command, and weak dependence, according to which though morality itself is independent of God, God (or belief in God) is necessary to enable human beings to know their moral duties and to carry them out. The authors reject the strong dependence thesis, as well as most versions of the weak dependence. The third part of the book discusses different versions of the view that religion might conflict with morality. The authors reject this view, and show that very few religious thinkers would follow it all the way through to its ultimate consequences. The book has implications for the philosophy of religion, in its emphasis on the centrality of the moral element in religion, and for moral philosophy, in its highlighting, among other things, of the nature of moral judgments

The world is changing so fast that it's hard to know how to think about what we ought to do. We barely have time to reflect on how scientific advances will affect our lives before they're upon us. Can robots be held responsible for their actions? Will artificial intelligence be able to predict criminal activity? Is the future gender-fluid? Should we strive to become post-human? Should we use drugs to improve our intimate relationships - or to reduce crime? Our intuitions about questions like these are often both weak and confused. David Edmonds has put together a philosophical task force to get to grips with these challenges. 29 philosophers present provocative and engaging pieces about aspects of life today, and life tomorrow - birth and death, health and medicine, brain and body, personal relationships, wrongdoing and justice, the internet, animals, and the environment.

chapter Introduction -- chapter 1 Private spaces -- chapter 2 Western moral traditions -- chapter 3 Academic honesty -- chapter 4 Experimental ethics -- chapter 5 Urban terrorists -- chapter 6 Gentle exits -- chapter 7 Moral quandary -- chapter 8 Women's voices -- chapter 9 Global ethics -- chapter 10 The expanding moral universe.