![]() ![]() By carefully analysing and evaluating the objections that have been lodged to date, we can begin to articulate an ethics of personal AI use that navigates those concerns. There are no quick fixes or knockdown objections to the practice, but there are some legitimate concerns. I will argue that the ethics of their use is complex. In this article, I assess these objections to the use of AI assistants. Some people have a more subtle view, arguing that it is problematic in those cases where its use may degrade important interpersonal virtues. They claim that it is dehumanising, leads to cognitive degeneration, and robs us of our freedom and autonomy. Many have expressed concerns about this algorithmic outsourcing. Usage of such devices is effectively a form of algorithmic outsourcing: getting a smart algorithm to do something on your behalf. Every leading smartphone operating system comes with a personal AI assistant that promises to help you with basic cognitive tasks: searching, planning, messaging, scheduling and so on. Personal AI assistants are now nearly ubiquitous. He argues that no extant principle satisfactorily accounts for the three-fold significance of morality, enquiry, and creativity, and that most promising is a fresh theory according to which meaning in life is a matter of intelligence contoured toward fundamental conditions of human existence. Primarily evaluating theories in light of the extent to which they capture the meaningfulness of the classic triad of the good, the true and the beautiful, Metz critically explores influential principles about fulfilling God’s purpose, obtaining reward in an afterlife for having been virtuous, being attracted to what merits attraction, leaving the world a better place, connecting to organic unity, and transcending oneself by connecting to what is extensive. An answer to such a question is a philosophical theory of meaning in life, and Metz aims not only to demonstrate that contemporary theories of life’s meaning are implausible, but also to develop a new one that avoids their problems. Metz’s overarching goal in the book, an instance of ‘analytic existentialism’, is to rigorously answer the question, ‘What (if anything) do all the conditions that make a life meaningful have in common?’. Using systematic, critical discussion of recent Anglo-American philosophical literature as a springboard, Thaddeus Metz’s Meaning in Life: An Analytic Study defends several original claims about what would make a person’s life meaningful. It is only in the last 50 years that life’s meaning has become a distinct field in Western philosophy, and merely in the last 30 or so that debate with real substance and complexity has appeared. As a result, it is immensely difficult to articulate the legal or regulatory challenges posed by these developments, and to identify the harms through these doctrinal lenses. Paradoxically, however, such regulatory incorporation looks very much like the exercise of the agency of an agent and therefore is not recognised as a problem by contemporary legal principles and processes which seek to push back against obviously external influences or pressures. Instead, AI and XR make it possible to design and create regulatees that embody the desired regulatory outcome. Effectively, regulation no longer needs to be signalled in a normative regulatory environment, nor must it hardcoded into the architecture or technologically managed. When these technologically driven affordances are strained through contemporary cognitive science research to ground the notion that perceptions are processes for prediction error minimisation, such interferences can amount to designing and engineering the regulatee herself. This is because AI applications can interfere with our internal decision-making processes, and XR applications can affect our sensations by creating and mediating our experiences of the external world. ![]() Artificial Intelligence (AI) and Extended Reality (XR) technologies present regulators with powerful tools to manipulate human behaviour, but more perniciously, human desire and indeed human being. ![]()
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