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When humans associate with robots, they may behave as if robots have sensations and feelings; therefore, humans tend to attribute thoughts and beliefs to robots. This observation is important to the way we humans act and live. A philosophy of mind concerning what robots really are or really can think, makes us turn to a philosophy of interaction and take seriously the ethical significance of appearance.
In research, we found out that association with robots will not only help humans to develop their capability for play but also redefine that capability.
We may be able to know people’s opinions about how it is possible to live with robots. This will bring about human flourishing and happiness and, with proper robot regulation, can bring about a better standard of living for all humanity.
In conclusion from this so far, I can say that the morals of personal robots are acceptable and can complement existing approaches, instead of relying on fantasies about the behavior of robots and their rights. We must be open tothinking about the possibility of living with personal robots that contribute to and, indeed co-constitute, human lives. As humans we have weak memories of what happens to us in the past. The ability to remember an intellectual history is possible for a computer program. This can be useful for a program when modifying the program’s beliefs on the assumptions of new inferences or observations for a robot to do the work. We can give them what they will need to form self-consciousness.
We should consider a robotthat swims, theoretically programmed for swimming with which it can interact or associate. This robot would need, in this example, to use sentences about swimming in order to receive instructions from the program and improve its existence.
A logical robot needs to use appropriate sentences about the matter being understood. Awareness is a process of appropriate sentences about the world and its mental situation. This can be created into the robot’s consciousness, possibly without intentional actions. The robot can be programmed on how to maintain its information about the world, including language structures and mathematical principles The robot can decide on what to do by logical, not only deductional, rules of inference and non monotonic reasoning.
In the future, when robot will gradually become more like us and people will increasingly interact with them in an ever more ‘natural’ social way, the need to address legal, societal and ethical issues becomes increasingly pressing. Since humans perceive and treat robots as social actors in our physical environments, robots should be acknowledged as such and we should apply robot ethics from that perspective. For future generations, interactions with robotic others will be part of every ordinary day. The evermore evaporating line between online and offline will make it easier for the children raised in a future robotics society to socialize with and through these robotic others. Robotics researchers need to heighten the awareness of the relevant legal, societal and ethical issues before robots become ubiquitous in society. The focus should not only be on preventing ‘bad’ things from happening, but there is also the necessity to explore the social roles robots can (not) or should (not) perform in the future. When autonomous technologies such as robots will be used in everyday environments, researchers need to map a wide range of possible use scenarios including associated potential consequences for both individual users and society as a whole. If the dissemination of robots within society replicates that of personal computers a few decades ago, the rise of important legal, societal and ethical issues should be expected for our future robot society as well. Therefore, robotics researchers need to deal with these issues if we want to anticipate the potential (negative) consequences of the ubiquitous use of robots in our society.
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