Changes in moral norms, practices and attitudes are partly driven by technological developments, a phenomenon called “technology-induced moral change”. Such change can be profoundly disruptive, meaning that it disrupts human practices at a fundamental level, including moral concepts. In a recent paper, Katharina Bauer and I argue that such changes and disruptions require the development of what we call “technomoral resilience”, and that moral education should aim at fostering this complex capacity. We illustrate our concept of technomoral resilience by means of the example of human caregivers confronted with the introduction of care robots in elderly care. Our argument does not entail that the cultivation of moral resilience is sufficient for dealing with current challenges in elderly care and healthcare more generally. Structural changes such as better payment for care workers are urgently called for, and it is not our intention to place the burden of ensuring the continuous provision of good care entirely on individuals. We see the development of technomoral resilience as contributing to a differentiated and balanced reaction to the change that happens, thus complementing the necessary changes at the political and institutional level.

In a recent blog post, Paul Christiano estimates there is a 20% probability that most humans will die within 10 years of building powerful AI. This assessment is so bewildering that many of us will quickly dismiss it as a crazy prediction rooted in science fiction rather than reality. Unfortunately, it is not the fringe view of some apocalyptic dilettante. Paul Christiano previously ran the alignment team at OpenAI, most famously known as the creators of ChatGPT. And in a 2022 survey of researchers in artificial intelligence, machine learning, and computational neuroscience, about half of respondents estimated there is an at least 10% probability of an “extremely bad outcome (e.g. human extinction)” from advanced AI. The timeframe for advanced AI? Of course, it is impossible to make definitive claims, but Geoffrey Hinton, often called the “Godfather of AI” now puts it at 20 years or less, suggesting that even a timeframe of 5 years should not be excluded. This post does not offer any elaborate philosophical argument. Instead, it aims to highlight the pressing need of recognising the most salient issue humanity will face in the near future, which is the rapid development of ever-more powerful AI, and to tentatively explore what – if any – part political philosophers should play in all of this.

This post is the fourth in a series entitled: “The Mahsa Revolution: A Political Philosophy and Futures Studies Perspective”

The goal of this series is to offer readers reflections on the on-going grassroots, women-led revolutionary movement in Iran, to be continued until its completion or the mutual exhaustion of readers and author. I will analyze, for non-Persian speakers, debates and initiatives regarding the future of Iran from a philosophical and futures studies perspective. Every revolutionary moment unlocks the space of the politically and socially conceivable and enables the hopeless to exercise their rusted capacity for imagining better futures. It also reveals normative disagreements on desirable futures, inclusion and exclusion from those futures, and strategies suitable for realizing them. Although I am not an Iranologist, my hope is to give readers a candid glimpse of the burgeoning forward-looking democratic life of Iranians in Iran and the diaspora. 

Logo of the Alliance for Democracy and Freedom in Iran that has produced the Mahsa Charter

In my last post, I analyzed the “Mahsa Charter” which aims at unifying the broadest range of the opposition to the Islamic Republic around a common minimal platform for a transition to secular democracy. My reading of the charter was positive—I appreciated the balance it strikes between the demands of different constituencies (republican and monarchists, unitarists and federalists). In short, I saw it as a good starting point for constructive discussion. But in the days and weeks that followed the release of the charter (March 10), I was surprised to discover that few Iranians active on social media shared my view; most received it rather coldly and often attacked it vehemently. Today, I’d like to analyze how the charter was received in the Iranian community, and more specifically, in one of its main online deliberative spaces, Clubhouse, a “social audio” app very popular among Iranians.

This post is the third in a series entitled: “The Mahsa Revolution: A Political Philosophy and Futures Studies Perspective”

The goal of this series is to offer readers reflections on the on-going grassroots, women-led revolutionary movement in Iran, to be continued until its completion or the mutual exhaustion of readers and author. I will analyze, for non-Persian speakers, debates and initiatives regarding the future of Iran from a philosophical and futures studies perspective. Every revolutionary moment unlocks the space of the politically and socially conceivable and enables the hopeless to exercise their rusted capacity for imagining better futures. It also reveals normative disagreements on desirable futures, inclusion and exclusion from those futures, and strategies suitable for realizing them. Although I am not an Iranologist, my hope is to give readers a candid glimpse of the burgeoning forward-looking democratic life of Iranians in Iran and the diaspora. 

Last month, the Iranian opposition and the Islamic Republic took parallel steps to restructure the political landscape and gather support. On March 10, China announced it had negotiated a deal between the Islamic Republic and Saudi Arabia to ease escalating tensions; on the same day, the “Mahsa Charter” (available in English and Persian) designed to unite the opposition around a common minimal platform for a transition to a secular democracy was released. While international news outlets covered the diplomatic deal extensively, not a single article was dedicated to the Mahsa Charter in major American and European newspapers. This post’s goal is therefore to introduce readers to this charter and analyze it. Since the Mahsa Charter will be new to most readers and is very dense, this post will be quite lengthy.