The Computer Revolution and the Problem of Global Ethics - The Global Character of Ethics in the Computer Era - The Research Center on Computing & Society

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Krystyna Górniak-Kocikowska
Southern Connecticut State University, USA

The Global Character of Ethics in the Computer Era

Revolution, more than any other kind of change, means that two processes take place simultaneously: the process of creation and the process of destruction. The problem is that in a human society this usually causes conflict, because both creation and destruction can be regarded as a positive (good) or negative (bad/evil) process. The assessment depends on the values accepted by the people (individuals or groups) who are exposed to the revolutionary changes.

Moor writes: “On my view, computer ethics is a dynamic and complex field of study which considers the relationships among facts, conceptualizations, policies and values with regard to constantly changing computer technology.” (Moor, 1985, p. 267) This is a broad enough definition to be accepted by almost everybody; but a problem arises when we realize how many people may be affected by and interested in those “facts, conceptualizations, policies and values” – how diverse this group is. In my opinion, we are talking about the whole population of the globe! Computers do not know borders. Computer networks, unlike other mass-media, have a truly global character. Hence, when we are talking about computer ethics, we are talking about an emerging global ethic – and we are talking about all areas of human life, since computers affect them all. What does this mean for the understanding of what computer ethics is?

For one thing, computer ethics cannot be just another professional ethics. Writers like Deborah Johnson (Johnson, 1994) and Donald Gotterbarn (Gotterbarn, 1992) sometimes appear to assert that computer ethics is simply a kind of professional ethics. I support wholeheartedly the idea of a code of ethics for computer professionals. However, there are at least two problems that arise if we take computer ethics to be just a type of professional ethics:

1. Unlike, say, physicians or lawyers, computer professionals cannot prevent or regulate activities that are similar to their own but performed by nonprofessionals. Therefore, although many of the rules of conduct for physicians or lawyers do not apply to those outside of the profession, the rules of computer ethics, no matter how well thought through, will be ineffective unless respected by the vast majority of – maybe even all – computer users. This means that, in the future, the rules of computer ethics should be respected by the majority (or all) of the human inhabitants of the Earth. In other words, computer ethics should become universal, it should be a global ethic.

2. Let’s assume that computer ethics applies only to computer professionals. Such professionals are not totally isolated from the society in which they function. The role of their profession is significantly determined by the general structure of the society in which they are included. At present, there exist various societies and cultures on earth. Many of them function within different ethical systems than those predominantly accepted in the United States or even in the “western world.” Hence professional ethics, including ethical codes for computer professionals, may differ among cultures to the point of conflict. And even if they do not differ, conflict may still be unavoidable. Example: computer professionals in two countries who happen to be at war may obey the same rule that computers should be used to strengthen national security. In such a situation, computers may become a weapon more deadly than the atomic bomb. Discussions like those about scientists responsible for the use of nuclear energy may now apply to computer professionals. And given the power of computer technology, the potential for destruction may be even greater than the case of the atomic bomb.

Or consider another example: it is well known that the United States CIA monitors the Internet for security reasons. However, the question arises whether this means that certain ethical rules, such as respecting privacy, do not apply to certain people? If the CIA does not need to respect an ethical code, who else is entitled to break the rules and on what grounds? If one country can do it, what moral imperatives should stop other countries from doing the same? Let’s assume that such moral rules could be found. If they are better, why shouldn’t they be applied on a global scale?

Problems like those described above will become more obvious and more serious in the future when the global character of cyberspace makes it possible to affect the lives of people in places very distant from the acting subject’s location. This happens already today, but in the future it will have a much more profound character. Actions in cyberspace will not be local. Therefore, the ethical rules for such actions cannot be rooted in a particular local culture, unless the creators of computer ethics accept the view that the function of computers is to serve as a tool in gaining and maintaining dominion over the world by one particular group of humans. I would like very much to believe that this is not the case. I would like to believe Smarr’s optimistic comment (quoted in Broad, 1993):

It’s the one unifying technology that can help us rise above the epidemic of tribal animosities we’re seeing world wide. One wants a unifying fabric for the human race. The Internet is pointing in that direction. It promotes a very egalitarian culture at a time when the world is fragmenting at a dizzying pace.

This may be yet another example of wishful thinking, though. And I worry that scholars in computer ethics may contribute to the problem, if they do not fully realize the importance of their undertaking. It seems to me that, unfortunately, the scholars who have chosen to explore the field of computer ethics have been too modest in defining the area of investigation, as well as the importance of the subject.

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