Computer Ethics 3rd Edition By Deborah G Johnson Pdf Merge

 

The advent of the internet has done amazing things for the world. The internet has made markets available to people who would have never had that opportunity any other way.

A teenager in Manila can read the tweets coming from the Gaza strip, African women can sell their goods online to Asian buyers, a simple college student has access to all the information they could ever imagine using and they can carry it in a bag slung over their shoulder. There is no dispute that the internet has brought many good things but the internet is not a moral being. The internet is amoral. Morality is left up to the users and while the internet is used for so much good it has also aided the development of so much evil. Child pornography is defined as content that depicts sexually explicit activities involving a child. Child being anyone under the age 18.

Unfortunately child pornography has always been a problem but the internet has provided an arena for producers and distributers of child pornography to access their consumers with ease and convenience. Given the shadow nature of the child pornography community it can be very difficult to provide solid numbers to describe the extent of the problem but the available evidence indicates that it is a major and growing problem. “At any one time there are estimated to be more than one million pornographic images of children on the internet, with 200 new images posted daily.” A single offender arrested in the U.K. Was in possession of 450,000 images and there are individual child pornography sites that receive a million hits per month. One of the hypothesis’ as to why child pornography has become more prevalent is that viewing images online in the security of your own home makes it easier to forget that the children in these videos are real people and real victims.

To be sexually abused as a child is a terrible life changing event but to have that event recorded and distributed to hundreds, thousands or even millions of people creates a legacy of abuse in which the victim continues to be abused by every person who downloads their image. Studies have shown that victims of child pornography actually experience an intensification of the initial feelings of shame and anxiety developing into deep despair, worthlessness and hopelessness. We find ourselves in a dire situation.

The internet is a great tool being manipulated to fulfill unsavory ends but there is no one person or institution who is responsible for stamping out the production and distribution of internet child pornography. It has to be a multi-level attack starting with each of you being an advocate in your local area. Local advocates can work with local governments who can work with state governments and Federal agencies who can work with international agencies to seek justice for the abused and do everything possible to save more children from becoming victims. Respected Ladies and gentlemen, It gives me immense pleasure to welcome you all. With my warmest regards I would take the opportunity to say that I am very indebted & grateful to stand here in front of you all and express my vision.

Today, I am not standing here for giving any kind of lecture. I am also not here for asking anything for my individual interest. I am here to humbly & courteously ask you all for helping me to save our future. Yes our future in danger and I really mean it. By future, I mean our children & young generation. There is no doubt that they are our real future and thus our country’s future.

They are the purest form of human race. Their minds are divine and holy. But the problems with pure and clear things are that they can be easily adulterated. Children are like liquids, they take the shape of any vessel in which they are kept. Hence, the background of the children matters a lot for their mindset.

And as they will grow, those things will become concrete in their minds & hearts. Not only children but the grownups may also get injudicious in such cases. If we talk about today’s world, the 1st thing which comes to our mind when we think about children’s surroundings is TECHNOLOGY. It doesn’t matter how small or big the kids are, they all are directly or indirectly using any type of technology in their life. The most common gadgets which they use are: Mobile & Computers.

These things are great when they are alone but as soon as a thing called “Internet” is connected to it, we have no idea where it will take them. Ethical problems are aggravated, transformed & created by computer technology. As they are unaware of the circumstances which will be caused after their act they end up in wrong paths of life. If they are not corrected in some time, these paths will become permanent till they grow old. Now why should we take it so seriously?

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It needs attention because it's going to damage them emotionally. Their self esteem and their self confidence will be under threat, also their sense of physical safety. And you should know that your kids may not want to tell you they're being bullied as they might be embarrassed or might not want to own up to the fact they're on sites they aren't supposed to be on. People have a mindset to try something new every time. They love adventure & new feelings they experience. But due to lack of knowledge about good and bad, they are unable to figure out that what they love right now may end up in big blunders. Once they try a thing and if they like it, they will continue doing it.

The best example for such case is CHILD PORNOGRAPHY. I think that it is time to introduce everyone with COMPUTER ETHICS. Now, what is Computer Ethics? And why is it necessary?

How does it lead to child pornography? Computer Ethics is a part of practical philosophy which deals with how computing professionals should make decisions regarding professional and social conduct. Internet Privacy is one of the lock issues that have emerged since the evolution of the World Wide Web.

Millions of internet users often expose personal information on the internet in order to sign up or register for thousands of different possible things. This act has exposed themselves on the internet in ways some may not realize. This exposure is used in a bad way against that particular person. We regularly come across the news such as “LEAKED PHOTOS” & “LEAKED VIDEOS”. This is due to bad knowledge of computer ethics. Teens don’t know where to draw a line & that is a root cause of this. Lack of computer ethics will definitely lead to Child pornography.

Let me take a few moments to explain you all about it. Child pornography is pornography that exploits children for sexual gratification. Abuse of the child occurs during the sexual acts which are recorded in the production of child pornography. Digital cameras and Internet distribution facilitated by the use of credit cards and the ease of transferring images across national borders has made it easier than ever before for users of child pornography to obtain the photographs and videos. I hope we all have understood now that what computer ethics is and how can its lack of knowledge prove to be harmful for our children and our future.

I will now conclude my speech by appealing to you all that please join me in my advocacy to fight against child pornography. This isn’t my individual fight but it is our fight to save our country’s future. Let us all end these threats & take an oath of teaching our younger minds about Computer Ethics.

Thanks a lot for allowing me to share my views, Have a great future! BIBLIOGRAPHY: http://www.pbs.org/parents/childrenandmedia/article-protecting-kids-from-cyberbullying.html. Once computers first started to be used in society in a broad way, the absence of ethical standards about their use and related issues induced some problems. Nevertheless, as their use became widespread in every aspect of our lives, discourses in computer ethics resulted in some kind of a consensus. Today, many of these rules have been forged as laws, either national or international. Computer crimes and computer fraud are now common terms.

There are laws against them, and everyone is obligated for knowing what comprises computer crime and computer fraud. Computer Ethics is a part of functional philosophy which addresses how computing professionals should arrive at decisions regarding professional and social conduct. Ethics deals with placing a “value” on acts according to whether they are “good” or “bad”. Every society has its rules about whether certain acts are ethical or not. These rules have been established as a result of consensus in society and are often written into laws. The Ten Commandments of Computer Ethics were created in 1992 by the Computer Ethics Institute. Explanation: This commandment says that it is unethical to use a computer to harm another user.

It is not limited to physical injury. It includes harming or corrupting other users' data or files. The commandment states that it is wrong to use a computer to steal someone's personal information. Manipulating or destroying files of other users is ethically wrong. It is unethical to write programs, which on execution lead to stealing, copying or gaining unauthorized access to other users' data.

Being involved in practices like hacking, spamming, phishing or cyber bullying does not conform to computer ethics. Explanation: Computer software can be used in ways that disturb other users or disrupt their work. Viruses, for example, are programs meant to harm useful computer programs or interfere with the normal functioning of a computer. Malicious software can disrupt the functioning of computers in more ways than one. It may overload computer memory through excessive consumption of computer resources, thus slowing its functioning. It may cause a computer to function wrongly or even stop working.

Using malicious software to attack a computer is unethical. Explanation: We know it is wrong to read someone's personal letters. On the same lines, it is wrong to read someone else's email messages or files. Obtaining data from another person's private files is nothing less than breaking into someone's room.

Snooping around in another person's files or reading someone else's personal messages is the invasion of his privacy. There are exceptions to this.

For example, spying is necessary and cannot be called unethical when it is done against illegitimate use of computers. For example, intelligence agencies working on cybercrime cases need to spy on the internet activity of suspects. Explanation: Stealing sensitive information or leaking confidential information is as good as robbery. It is wrong to acquire personal information of employees from an employee database or patient history from a hospital database or other such information that is meant to be confidential. Similarly, breaking into a bank account to collect information about the account or account holder is wrong.

Illegal electronic transfer of funds is a type of fraud. With the use of technology, stealing of information is much easier.

Computers can be used to store stolen information. Explanation: Spread of information has become viral today, because of the Internet. This also means that false news or rumors can spread speedily through social networking sites or emails. Being involved in the circulation of incorrect information is unethical.

Mails and pop-ups are commonly used to spread the wrong information or give false alerts with the only intent of selling products. Mails from untrusted sources advertising certain products or spreading some hard-to-believe information are not uncommon. Direct or indirect involvement in the circulation of false information is ethically wrong. Explanation: Looking at the social consequences that a program can have, describes a broader perspective of looking at technology. A computer software on release, reaches millions. Software like video games and animations or educational software can have a social impact on their users. When working on animation films or designing video games, for example, it is the programmer's responsibility to understand his target audience/users and the effect it may have on them.

For example, a computer game for kids should not have content that can influence them negatively. Similarly, writing malicious software is ethically wrong. A software developer/development firm should consider the influence their code can have on the society at large. Deontology is the belief that people’s actions are to be guided by moral laws, and that these moral laws are universal.

The origins of Deontological Ethics are generally attributed to the German philosopher Immanuel Kant and his ideas concerning the Categorical Imperative. Kant believed that in order for any ethical school of thought to apply to all rational beings, they must have a foundation in reason.

Computer Ethics 3rd Edition By Deborah G Johnson Pdf Merge Pdf

Kant split this school into two categorical imperatives. The first categorical imperative states to act only from moral rules that you can at the same time will to be universal moral laws.

The second categorical imperative states to act so that you always treat both yourself and other people as ends in themselves, and never only as a means to an end. Utilitarianism is the belief that if an action is good it benefits someone and an action is bad if it harms someone. This ethical belief can be broken down into two different schools, Act Utilitarianism and Rule Utilitarianism.

Act Utilitarianism is the belief that an action is good if its overall effect is to produce more happiness than unhappiness. Rule Utilitarianism is the belief that we should adopt a moral rule and if followed by everybody, would lead to a greater level of overall happiness. Virtue Ethics is the belief that ethics should be more concerned with the character of the moral agent (virtue), rather than focusing on a set of rules dictating right and wrong actions, as in the cases of deontology and utilitarianism, or a focus on social context, such as is seen with Social Contract ethics.

Although concern for virtue appears in several philosophical traditions, in the West the roots of the tradition lie in the work of Plato and Aristotle, and even today the tradition’s key concepts derive from ancient Greek philosophy.

In most countries of the world, the “information revolution” has altered many aspects of life significantly: commerce, employment, medicine, security, transportation, entertainment, and on and on. Consequently, information and communication technology (ICT) has affected – in both good ways and bad ways – community life, family life, human relationships, education, careers, freedom, and democracy (to name just a few examples). “Computer and information ethics”, in the present essay, is understood as that branch of applied ethics which studies and analyzes such social and ethical impacts of ICT. The more specific term “computer ethics” has been used, in the past, in several different ways. For example, it has been used to refer to applications of traditional Western ethics theories like utilitarianism, Kantianism, or virtue ethics, to ethical cases that significantly involve computers and computer networks. “Computer ethics” also has been used to refer to a kind of professional ethics in which computer professionals apply codes of ethics and standards of good practice within their profession. In addition, names such as “cyberethics” and “Internet ethics” have been used to refer to computer ethics issues associated with the Internet.

During the past several decades, the robust and rapidly growing field of computer and information ethics has generated university courses, research professorships, research centers, conferences, workshops, professional organizations, curriculum materials, books and journals. In the mid 1940s, innovative developments in science and philosophy led to the creation of a new branch of ethics that would later be called “computer ethics” or “information ethics”. The founder of this new philosophical field was the American scholar Norbert Wiener, a professor of mathematics and engineering at MIT.

Computer

During the Second World War, together with colleagues in America and Great Britain, Wiener helped to develop electronic computers and other new and powerful information technologies. While engaged in this war effort, Wiener and colleagues created a new branch of applied science that Wiener named “cybernetics” (from the Greek word for the pilot of a ship). Even while the War was raging, Wiener foresaw enormous social and ethical implications of cybernetics combined with electronic computers. He predicted that, after the War, the world would undergo “a second industrial revolution” – an “automatic age” with “enormous potential for good and for evil” that would generate a staggering number of new ethical challenges and opportunities. When the War ended, Wiener wrote the book Cybernetics (1948) in which he described his new branch of applied science and identified some social and ethical implications of electronic computers.

Two years later he published The Human Use of Human Beings (1950), a book in which he explored a number of ethical issues that computer and information technology would likely generate. The issues that he identified in those two books, plus his later book God and Golem, Inc. (1963), included topics that are still important today: computers and security, computers and unemployment, responsibilities of computer professionals, computers for persons with disabilities, information networks and globalization, virtual communities, teleworking, merging of human bodies with machines, robot ethics, artificial intelligence, computers and religion, and a number of other subjects. (See Bynum 2000, 2004, 2005, 2008a, 2008b.) Although he coined the name “cybernetics” for his new science, Wiener apparently did not see himself as also creating a new branch of ethics.

As a result, he did not coin a name like “computer ethics” or “information ethics”. These terms came into use decades later. (See the discussion below.) In spite of this, Wiener’s three relevant books (1948, 1950, 1963) do lay down a powerful foundation, and do use an effective methodology, for today’s field of computer and information ethics. His thinking, however, was far ahead of other scholars; and, at the time, many people considered him to be an eccentric scientist who was engaging in flights of fantasy about ethics. Apparently, no one – not even Wiener himself – recognized the profound importance of his ethics achievements; and nearly two decades would pass before some of the social and ethical impacts of information technology, which Wiener had predicted in the late 1940s, would become obvious to other scholars and to the general public.

In The Human Use of Human Beings, Wiener explored some likely effects of information technology upon key human values like life, health, happiness, abilities, knowledge, freedom, security, and opportunities. The metaphysical ideas and analytical methods that he employed were so powerful and wide-ranging that they could be used effectively for identifying, analyzing and resolving social and ethical problems associated with all kinds of information technology, including, for example, computers and computer networks; radio, television and telephones; news media and journalism; even books and libraries. Because of the breadth of Wiener’s concerns and the applicability of his ideas and methods to every kind of information technology, the term “information ethics” is an apt name for the new field of ethics that he founded.

As a result, the term “computer ethics”, as it is typically used today, names only a subfield of Wiener’s much broader concerns. In laying down a foundation for information ethics, Wiener developed a cybernetic view of human nature and society, which led him to an ethically suggestive account of the purpose of a human life. Based upon this, he adopted “great principles of justice”, which he believed all societies ought to follow. These powerful ethical concepts enabled Wiener to analyze information ethics issues of all kinds. Wiener’s cybernetic understanding of human nature stressed the physical structure of the human body and the remarkable potential for learning and creativity that human physiology makes possible. While explaining human intellectual potential, he regularly compared the human body to the physiology of less intelligent creatures like insects: Cybernetics takes the view that the structure of the machine or of the organism is an index of the performance that may be expected from it. The fact that the mechanical rigidity of the insect is such as to limit its intelligence while the mechanical fluidity of the human being provides for his almost indefinite intellectual expansion is highly relevant to the point of view of this book.

Man’s advantage over the rest of nature is that he has the physiological and hence the intellectual equipment to adapt himself to radical changes in his environment. The human species is strong only insofar as it takes advantage of the innate, adaptive, learning faculties that its physiological structure makes possible.

(Wiener 1954, pp. 57–58, italics in the original) Given the physiology of human beings, it is possible for them to take in a wide diversity of information from the external world, access information about conditions and events within their own bodies, and process all that information in ways that constitute reasoning, calculating, wondering, deliberating, deciding and many other intellectual activities. Wiener concluded that the purpose of a human life is to flourish as the kind of information-processing organisms that humans naturally are: I wish to show that the human individual, capable of vast learning and study, which may occupy almost half of his life, is physically equipped, as the ant is not, for this capacity. Variety and possibility are inherent in the human sensorium – and are indeed the key to man’s most noble flights – because variety and possibility belong to the very structure of the human organism.

(Wiener 1954, pp. 51–52) Wiener’s account of human nature presupposed a metaphysical view of the universe that considers the world and all the entities within it, including humans, to be combinations of matter-energy and information. Everything in the world is a mixture of both of these, and thinking, according to Wiener, is actually a kind of information processing. Consequently, the brain does not secrete thought “as the liver does bile”, as the earlier materialists claimed, nor does it put it out in the form of energy, as the muscle puts out its activity. Information is information, not matter or energy. No materialism which does not admit this can survive at the present day. (Wiener 1948, p.

155) According to Wiener’s metaphysical view, everything in the universe comes into existence, persists, and then disappears because of the continuous mixing and mingling of information and matter-energy. Living organisms, including human beings, are actually patterns of information that persist through an ongoing exchange of matter-energy.

Thus, he says of human beings, We are but whirlpools in a river of ever-flowing water. We are not stuff that abides, but patterns that perpetuate themselves. (Wiener 1954, p. 96) The individuality of the body is that of a flameof a form rather than of a bit of substance. (Wiener 1954, p. 102) Using the language of today’s “information age” (see, for example, Lloyd 2006 and Vedral 2010) we would say that, according to Wiener, human beings are “information objects”; and their intellectual capacities, as well as their personal identities, are dependent upon persisting patterns of information and information processing within the body, rather than on specific bits of matter-energy. According to Wiener, for human beings to flourish they must be free to engage in creative and flexible actions and thereby maximize their full potential as intelligent, decision-making beings in charge of their own lives.

This is the purpose of a human life. Because people have various levels and kinds of talent and possibility, however, one person’s achievements will be different from those of others. It is possible, nevertheless, to lead a good human life – to flourish – in an indefinitely large number of ways; for example, as a diplomat, scientist, teacher, nurse, doctor, soldier, housewife, midwife, musician, tradesman, artisan, and so on. This understanding of the purpose of a human life led Wiener to adopt what he called “great principles of justice” upon which society should be built. He believed that adherence to those principles by a society would maximize a person’s ability to flourish through variety and flexibility of human action. Although Wiener stated his “great principles”, he did not assign names to them. For purposes of easy reference, let us call them “The Principle of Freedom”, “The Principle of Equality” and “The Principle of Benevolence”.

Using Wiener’s own words yields the following list of “great principles” (1954, pp.