Abraham Lincoln said: “If slavery is not wrong, then nothing is wrong”. Similarly we could say: “If the abolition of slavery is not an instance of moral progress, then nothing is an instance of moral progress.” The abolition of slavery is the favourite example of philosophers who write about the topic of moral progress. While the existence and the possibility of moral progress are contested, the view that if there were such a thing as moral progress, the abolition of slavery would be an instance of it is not. (By the way, I fully acknowledge that slavery still exists, especially new forms of slavery, which are in some respects even worse than the old forms. But this doesn’t change the fact that the slave trade that we used to have for centuries is now illegal in every country in the world.) Other popular examples of moral progress include the development of a human rights regime, the emancipation of women and the abolition of foot binding. In a previous post, I argued that moral progress is not impossible and cited evolutionary considerations. In this post, I challenge Michelle Moody-Adams’ view of moral progress in social practices as the realization of previously gained moral insights.
Month: May 2018
With significant recent advances in artificial intelligence and robotics, it is increasingly pressing that we consider the legal and ethical standing of autonomous machines.
Here I post some considerations on this matter from a recent debate organised by Thomas Burri (University of St. Gallen) with Shawn Bayern (Florida State University) and myself: