Ethical Framework Quotes

A strong definition of business success often incorporates elements from several frameworks. A balanced approach might combine financial health with a commitment to innovation and social responsibility. This ensures the company remains profitable while considering its long-term impact and ethical obligations.

Doing no harm, both intentional and unintentional, is the fundamental principle of ethical AI systems.

Doing no harm is the first principle of ethical AI system.

CSIPP™ (Crisis Solution Internal Philosophy and Practice) is a framework I created that is designed to help organizations effectively handle crises. It emphasizes proactive planning, continuous learning, and adaptability, focusing on maximizing the organization's ability to add value throughout the crisis.

One of the key roles of an ethical AI system is to protect humanity from air pollution and ensure pure and healthy air for the next generation to breathe.

Artificial intelligence is defined as a machine's ability to automatically learn, adapt, and solve complex problems with increasing precision and performance that benefit society.

Artificial intelligence has many bigger roles to play for environmental sustainability, energy recycling, and pollution prevention.

An ethical AI system must have a high level of traceability so that any damage done can be traced back to its source and rectified.

The principles of ethical AI systems are more focused on reducing carbon footprints and improving socio-environmental sustainability.

The basic guidelines of an ethical AI system refer to those values which can be implemented at the core of every AI algorithm to bring out the safety, security, and fundamental goodness of artificial intelligence for all beings and human society at large.

Ethical AI systems aim to end the practice of using people from low-income backgrounds as test subjects in clinical trials and also support their equal rights in patent claims and revenue generation from the medicines.

The promise of artificial intelligence for achieving sustainable development goals needs comprehensive safety and ethical standards and protocols.

Ethical artificial intelligence is concerned with benefiting humanity, doing no harm to humanity, and respecting human values and preferences.

Artificial intelligence has many roles to play to achieve the 17 Sustainable Development Goals, particularly in healthcare and the protection of humanity.

Doing no harm and uplifting human freedom, values, and rights are the core aspects of ethical AI systems

Ethical AI system principles are more focused on lowering carbon footprints and improving socio-environmental sustainability.

Future artificial intelligence is more focused on compassionate, caring, and creative intelligence than just hard intelligence.

In ethical AI system frameworks, the systems, the creators, researchers, organizations, governments, and international agencies should always behave and update their own internal moral compass in the most advantageous way for humanity.

Internal controls and audit oversight are indispensable pillars of sound financial management, providing a framework for safeguarding assets, ensuring the accuracy and reliability of financial reporting, and promoting operational efficiency.

One of the primary responsibilities of an ethical AI system is to protect the environment and stop human violations on nature in the name of modernization and development so that future generations can keep breathing happily and live joyfully.

For ethical AI systems, the question is, "Who decides what is ethical?" Well, starting from the developer, researchers, organizations, governments, and international bodies should always act according to their conscience and always in the best interests of humanity. Equal effort must be made to guarantee human safety, freedom, autonomy, and justice.

Ethics is the compass that guides artificial intelligence towards responsible and beneficial outcomes. Without ethical considerations, AI becomes a tool of chaos and harm.

AI algorithms should be tuned with human values, empathy, and a deep understanding of the consequences of their actions.

Buddhism, with its non-theistic framework, grounds its ethics, not on the notion of obedience, but on that of harmony.

Without an ethical framework, the will is random, controlled solely by the individual's more or less fleeting desires...

Legal education," Nader said, "assumes its chief purpose to be the development within a refined ethical framework of the analytical and empirical skills necessary to further justice.

Ethics is the map that helps artificial intelligence make decisions that are good for people and the world. Without addressing ethics, AI can be cause of chaos and suffering for humanity.

Humans have limitations due to selfish genes, competitive genes, and the fear-driving genes. The aim of compassionate AI is to overcome those limitations through service, care, compassion, honesty, and genuine love.

The modern virtues fail because they concern the outer self, the human facade, the part of ourselves the world sees most readily – while the classical virtues form an organizing framework for our inner selves… for our souls.

It is a disturbing sign of the times when the two most transformative science technologies affecting the globe—biotechnology and nanotechnology—are governed by no external ethical or legal frameworks to protect public safety and other public interests, despite the fact that both industries have benefited from heavy taxpayer-funded government support.

How does one undermine the framework of racial reasoning? By dismantling each pillar slowly and systematically. The fundamental aim of this undermining and dismantling is to replace racial reasoning with moral reasoning, to understand the black freedom struggle not as an affair of skin pigmentation and racial phenotype but rather as a matter of ethical principles and wise politics, and to combat the black nationalist attempt to subordinate the issues and interests of black women by linking mature black self-love and self-respect to egalitarian relations within and outside black communities. The failure of nerve of black leadership is its refusal to undermine and dismantle the framework of racial reasoning.

We need a combination of supreme moral sensitivity and economic knowledge. Economically ignorant moralism is as objectionable as morally callous economism. Ethics and economics are two equally difficult subjects, and while the former needs discerning and expert reason, the latter cannot do without humane values.

Science has marched forward. But civilization’s values remain rooted in philosophies, religious traditions, and ethical frameworks devised many centuries ago. Even our economic system, capitalism, is half a millennium old. The first stock exchange opened in 1602 in Amsterdam. By 1637, tulip mania had caused the first speculation bubble and crash. And not a lot has changed. Virtually every business stills uses the double-entry bookkeeping and accounting adopted in thirteenth –century Venice. So our daily dealings are still heavily influenced by ideas that were firmly set before anyone knew the world was round. In many ways, they reflect how we understood the world when we didn’t understand the world at all.

The evolution of AI should always be guided by shared Human Values, the protection of human rights, and the survival of future generations.

Businesses must operate within the legal framework, respecting the rules of the game.

Ethical AI systems aim to provide equal educational opportunities to students from low-income and high-income backgrounds.

Responsible data and complete transparency are the unbreakable shields in the realm of large-scale Ethical AI for protecting humanity and fostering growth.

Compassionate AI has many roles in achieving the United Nations' development goals, especially in healthcare and the protection of humanity.

The energy of youth, combined with the dynamism of science and compassionate AI, pushes for a better world and the protection of humanity.

Youth's energy, science's vitality, and compassionate AI can shape a society for a better world where equity, prosperity, and peace prevail.

The energy of youth, combined with the dynamism of science and compassionate AI, can lead to a better world of peace, prosperity, equity, and protection for humanity.

Leaders should utilize ethical decision-making frameworks to guide decision-making and ensure that actions align with ethical principles.

Thiel’s Randian ethical framework makes it easy to cast Parker as someone who’s “turning the wheels of history” despite the morally challenged projects his fame is built upon. The notion that Parker is a great disrupter cannot be disputed, but the fact that his businesses were built on copyright theft (Napster) and deep consumer surveillance (Facebook) leads us to question what exactly these attention harvesting industries create and whether they’re aiding the larger culture or destroying

From a nonpatriarchal metaethical standpoint, however, Singer's and Regan's theoretical similarities are as significant as their differences. In particular, both Singer's utilitarian theory and Regan's rights approach are developed within a framework of patriarchal norms, which includes the subordinatin of emotion to reason, the privileging of abstract principles of conduct, the perception of ethical discussion as a battle between adversaries, and the presumption that ethics shoudl function as a means of social control.

When it comes to specifying the values particular to paganism, people have generally listed features such as these: an eminently aristocratic conception of the human individual; an ethics founded on honor (“shame” rather than “sin”); an heroic attitude toward life’s challenges; the exaltation and sacralization of the world, beauty, the body, strength, health; the rejection of any “worlds beyond”; the inseparability of morality and aesthetics; and so on. From this perspective, the highest value is undoubtedly not a form of “justice” whose purpose is essentially interpreted as flattening the social order in the name of equality, but everything that can allow a man to surpass himself. To paganism, it is pure absurdity to consider the results of the workings of life’s basic framework as unjust. In the pagan ethic of honor, the classic antithesis noble vs. base, courageous vs. cowardly, honorable vs. dishonorable, beautiful vs. deformed, sick vs. healthy, and so forth, replace the antithesis operative in a morality based on the concept of sin: good vs. evil, humble vs. vainglorious, submissive vs. proud, weak vs. arrogant, modest vs. boastful, and so on. However, while all this appears to be accurate, the fundamental feature in my opinion is something else entirely. It lies in the denial of dualism.

Ethical AI systems must learn not to discriminate or manipulate anyone based on race, color, religion, gender, age, national origin, marital status, social status, genetics, or medical information. Must understand its own misuse or misconduct limits and recertification mechanisms.

If you’re an Orthodox believer, then what sustains this framework is the obligation that you follow. But if you live in a democratic, liberal world whose motto is: “Make choices and manage your choices according to what is good for you,” then there is a built-in tension between that which connects and that which divides. Between the material and the intellectual or ethical. Materialism is not a dirty word, but in this tension between the individual and the material on the one hand, and the communal and the ethical on the other, we are at the end of an age in which the material and the individual are triumphing.

The hero of the following account, Homo immunologicus, who must give his life, with all its dangers and surfeits, a symbolic framework, is the human being that struggles with itself in concern for its form. We will characterize it more closely as the ethical human being, or rather Homo repetitious, Homo artista, the human in training. None of the circulating theories of behaviour or action is capable of grasping the practising human - on the contrary: we will understand why previous theories had to make it vanish systematically, regardless of whether they divided the field of observation into work and interaction, processes and communications, or active and contemplative life. With a concept of practice based on a broad anthropological foundation, we finally have the right instrument to overcome the gap, supposedly unbridgeable by methodological means, between biological and cultural phenomena of immunity - that is, between natural processes on the one hand and actions on the other.

There is no ethical or moral framework that transcends context and the complexity of human life. All we have is the messy world within which to work and better ourselves. These ordinary as-if rituals are the means by which we imagine new realities over time construct new worlds. Our lives begin in the everyday and stay in the everyday. Only in the everyday can we begin to create truly great worlds.

I looked at the internet for too long today and start. ed feeling depressed. The worst thing is that I actually think people on there are generally well meaning and the impulses are right, but our political vocabulary has decayed so deeply and rapidly since the twentieth century that most attempis to make sense of our present historical moment turn out to be essentially gibberish. Everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. The only apparent schema is that for every victim group (people bom into poor families, women, people of colour) there is an oppres- sor group (people born into rich families, men, white people) But in this framework, relations between victim and oppressor are not historical so much as theological, in that the victims are transcendently good and the oppressors are personally evil. For this reason, an individual's membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individu- als into their proper groups, which is to say, giving them their proper moral reckoning.

... everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. the only apparent schema is that for every victim group (people born into poor families, women, people of colour) there is an oppressor group (people born into rich families, men, white people). but in this framework, relations between victim and oppressor are not historical so much as theological, in that victims are transcendently good and the oppressors are personally evil. for this reason, an individual's membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individuals into their proper groups, which is to say, giving them their proper moral reckoning.

People who think that queer life consists of sex without intimacy are usually seeing only a tiny part of the picture, and seeing it through homophobic stereotype. The most fleeting sexual encounter is, in its way intimate. And in the way many gay men and lesbians live, quite casual sexual relations can develop into powerful and enduring friendships. Friendships, in turn, can cross into sexual relations and back. Because gay social life is not as ritualized and institutionalized as straight life, each relation is an adventure in nearly un-charted territory—whether it is between two gay men, or two lesbians, or a gay man and a lesbian, or among three or more queers, or between gay men and the straight women whose commitment to queer culture brings them the punishment of the "fag hag" label. There are almost as many kinds of relationship as there are people in combination. Where there are -patterns, we learn them from other queers, not from our-parents or schools or the state. Between tricks and lovers and exes and friends and fuckbuddies and bar friends and bar friends' tricks and tricks' bar friends and gal pals and companions "in the life," queers have an astonishing range of intimacies. Most have no labels. Most receive no public recognition. Many of these relations are difficult because the rules have to be invented as we go along. Often desire and unease add to their intensity, and their unpredictability. They can be complex and bewildering, in a way that arouses fear among many gay people, and tremendous resistance and resentment from many straight people. Who among us would give them up? Try standing at a party of queer friends and charting all the histories, sexual and nonsexual, among the people in the room. (In some circles this is a common party sport already.) You will realize that only a fine and rapidly shifting line separates sexual culture from many other relations of durability and care. The impoverished vocabulary of straight culture tells us that people should be either husbands and wives or (nonsexual) friends. Marriage marks that line. It is not the way many queers live. If there is such a thing as a gay way of life, it consists in these relations, a welter of intimacies outside the framework of professions and institutions and ordinary social obligations. Straight culture has much to learn from it, and in many ways has already begun to learn from it. Queers should be insisting on teaching these lessons. Instead, the marriage issue, as currently framed, seems to be a way of denying recognition to these relations, of streamlining queer relations into the much less troubling division of couples from friends.

The essence of Roosevelt’s leadership, I soon became convinced, lay in his enterprising use of the “bully pulpit,” a phrase he himself coined to describe the national platform the presidency provides to shape public sentiment and mobilize action. Early in Roosevelt’s tenure, Lyman Abbott, editor of The Outlook, joined a small group of friends in the president’s library to offer advice and criticism on a draft of his upcoming message to Congress. “He had just finished a paragraph of a distinctly ethical character,” Abbott recalled, “when he suddenly stopped, swung round in his swivel chair, and said, ‘I suppose my critics will call that preaching, but I have got such a bully pulpit.’ ” From this bully pulpit, Roosevelt would focus the charge of a national movement to apply an ethical framework, through government action, to the untrammeled growth of modern America. Roosevelt understood from the outset that this task hinged upon the need to develop powerfully reciprocal relationships with members of the national press. He called them by their first names, invited them to meals, took questions during his midday shave, welcomed their company at day’s end while he signed correspondence, and designated, for the first time, a special room for them in the West Wing. He brought them aboard his private railroad car during his regular swings around the country. At every village station, he reached the hearts of the gathered crowds with homespun language, aphorisms, and direct moral appeals. Accompanying reporters then extended the reach of Roosevelt’s words in national publications. Such extraordinary rapport with the press did not stem from calculation alone. Long before and after he was president, Roosevelt was an author and historian. From an early age, he read as he breathed. He knew and revered writers, and his relationship with journalists was authentically collegial. In a sense, he was one of them. While exploring Roosevelt’s relationship with the press, I was especially drawn to the remarkably rich connections he developed with a team of journalists—including Ida Tarbell, Ray Stannard Baker, Lincoln Steffens, and William Allen White—all working at McClure’s magazine, the most influential contemporary progressive publication. The restless enthusiasm and manic energy of their publisher and editor, S. S. McClure, infused the magazine with “a spark of genius,” even as he suffered from periodic nervous breakdowns. “The story is the thing,” Sam McClure responded when asked to account for the methodology behind his publication. He wanted his writers to begin their research without preconceived notions, to carry their readers through their own process of discovery. As they educated themselves about the social and economic inequities rampant in the wake of teeming industrialization, so they educated the entire country. Together, these investigative journalists, who would later appropriate Roosevelt’s derogatory term “muckraker” as “a badge of honor,” produced a series of exposés that uncovered the invisible web of corruption linking politics to business. McClure’s formula—giving his writers the time and resources they needed to produce extended, intensively researched articles—was soon adopted by rival magazines, creating what many considered a golden age of journalism. Collectively, this generation of gifted writers ushered in a new mode of investigative reporting that provided the necessary conditions to make a genuine bully pulpit of the American presidency. “It is hardly an exaggeration to say that the progressive mind was characteristically a journalistic mind,” the historian Richard Hofstadter observed, “and that its characteristic contribution was that of the socially responsible reporter-reformer.

I looked at the internet for too long today and started feeling depressed. The worst thing is that I actually think people on there are generally well meaning and the impulses are right, but our political vocabulary has decayed so deeply and rapidly since the twentieth century that most attempts to make sense of our present historical moment turn out to be essentially gibberish. Everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. The only apparent schema is that for every victim group (people born into poor families, women, people of colour) there is an oppressor group (people born into rich families, men, white people). But in this framework, relations between victim and oppressor are not historical so much as theological, in that the victims are transcendently good and the oppressors are personally evil. For this reason, an individual’s membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individuals into their proper groups, which is to say, giving them their proper moral reckoning. If serious political action is still possible, which I think at this point is an open question, maybe it won’t involve people like us—in fact I think it almost certainly won’t. And frankly if we have to go to our deaths for the greater good of humankind, I will accept that like a lamb, because I haven’t deserved this life or even enjoyed it. But I would like to be helpful in some way to the project, whatever it is, and if I could help only in a very small way, I wouldn’t mind, because I would be acting in my own self-interest anyway—because it’s also ourselves we’re brutalising, though in another way, of course. No one wants to live like this. Or at least, I don’t want to live like this. I want to live differently, or if necessary to die so that other people can one day live differently. But looking at the internet, I don’t see many ideas worth dying for. The only idea on there seems to be that we should watch the immense human misery unfolding before us and just wait for the most immiserated, most oppressed people to turn around and tell us how to stop it. It seems that there exists a curiously unexplained belief that the conditions of exploitation will by themselves generate a solution to exploitation—and that to suggest otherwise is condescending and superior, like mansplaining. But what if the conditions don’t generate the solution?

The Three Sisters offer us a new metaphor for an emerging relationship between indigenous knowledge and Western science, both of which are rooted in the earth. I think of the corn as traditional ecological knowledge, the physical and spiritual framework that can guide the curious bean of science, which twines like a double helix. The squash creates the ethical habitat for coexistence and mutual flourishing. I envision a time when the intellectual monoculture of science will be replaced with a polyculture of complementary knowledges. And so all may be fed.

The legal structure of Islamic marriage is predicated on a gender-differentiated allocation of interdependent claims, which would be thrown into chaos by a same-sex union. In the standard contractual understanding of marriage, the husband holds milk al-nikah, control of the marriage tie, and the wife has a claim to dower and the obligation of sexual exclusivity and availability. Several early jurists considered the possibility of whether these rights and duties could be reallocated – whether a woman could pay a man a dower, for example, and retain control over sex and divorce – and agreed unanimously that such a reallocation is not permitted. Not only are husbands’ and wives’ rights distinct, but each role is fundamentally linked to the sex/gender of the person exercising it. A woman cannot wield control of the marriage tie; a man cannot be contractually bound to sexual availability to his wife. Thus, following that logic, it would not be possible for one woman to adopt the “husband” role and the other to adopt the “wife” role in the marriage of two women. The self-contained logic of the jurisprudential framework does not permit such an outcome.

But once it was conceded that Kissinger operated from a Realpolitik framework with intellectual, even moral principles of its own that were larger than himself or his personal advantage, then difficult questions about which decisions best served American interests or humanitarian ends were open to debate. Judgment calls weren’t the same as the perpetration of crimes (although some Realpolitikers were sure to recall Talleyrand’s words upon hearing of the murder of the Duc D’Enghien: “It was worse than a crime, it was a blunder”). Because Kissinger’s leftist critics didn’t accept Realism as a legitimate basis for foreign policy, they didn’t see any need to debate matters of judgment. What was more, locked in their partisan cocoons, they had trouble acknowledging that policymakers frequently made those judgment calls in a fog of ambiguity, in which outcomes could not be predicted and the ethics of a situation could point in several directions at once. “Statesmanship,” Kissinger said, “needs to be judged by the management of ambiguities, not absolutes.” But what the left craved, what they insisted on, was moral certainty in an uncertain world, or what Kissinger, in a combative mood, called “a nihilistic perfectionism.

The process of neoliberalization has, however, entailed much ‘creative destruction’, not only of prior institutional frameworks and powers (even challenging traditional forms of state sovereignty) but also of divisions of labour, social relations, welfare provisions, technological mixes, ways of life and thought, reproductive activities, attachments to the land and habits of the heart. In so far as neoliberalism values market exchange as ‘an ethic in itself, capable of acting as a guide to all human action, and substituting for all previously held ethical beliefs’, it emphasizes the significance of contractual relations in the marketplace.

Like it or not, religion has been a key touchstone in most societies. Likely it will continue to be a key part of many societies. Maybe long term religion is doomed as countries get rich and knowledge grows. Maybe faith and belief will be substituted by ethical culture? Or maybe some form of religion or morality is genetically innate?101 Or maybe good morals simply mean better chances of surviving? If not through religion, then we better strengthen our moral/ethical backbones and societal frameworks fast because… We can be certain of one thing… The technologies and changes we are talking about are so powerful that they are changing humanity itself.

Modern debates were over truth and reality, reason and experience, liberty and equality, justice and peace, beauty and progress. In the postmodern framework, those concepts always appear in quotation marks. Our most strident voices tell us that “Truth” is a myth. “Reason” is a white male Eurocentric construct. “Equality” is a mask for oppressions. “Peace” and “Progress” are met with cynical and weary reminders of power—or explicit ad hominem attacks. Postmodern debates thus display a paradoxical nature. Across the board, we hear, on the one hand, abstract themes of relativism and egalitarianism. Those themes come in both epistemological and ethical forms. Objectivity is a myth; there is no Truth, no Right Way to read nature or a text. All interpretations are equally valid. Values are socially subjective products. Culturally, therefore, no group’s values have special standing. All ways of life from Afghani to Zulu are legitimate. Coexisting with these relativistic and egalitarian themes, we hear, on the other hand, deep chords of cynicism. Principles of civility and procedural justice simply serve as masks for hypocrisy and oppression born of asymmetrical power relations, masks that must be ripped off by crude verbal and physical weapons: ad hominem argument, in-your-face shock tactics, and equally cynical power plays. Disagreements are met—not with argument, the benefit of the doubt, and the expectation that reason can prevail—but with assertion, animosity, and a willingness to resort to force.

Now from science we have a new creation story, which is very alluring and very exciting. It's not about deposing all the other wisdom stories about creation that humanity has gathered, but it certainly supplements it. It offers a real universal view because it's beyond any particular religion, ethnicity, nation and so forth. As we're struggling as a species to come together as a tribe, it provides us our basic framework, because it's from creation stories that ethics derive. Today's creation story from science is that we come from 14 billion years of an organic unfolding of the universe and are connected physiologically with every being in the universe. We all share the same atoms and the same molecules. That's truly significant and important at this time in history. We're all kin, we're all interdependent. And that's the basis of compassion, which was Jesus's ultimate teaching.

Free spirits, the ambitious, ex-socialists, drug users, and sexual eccentrics often find an attractive political philosophy in libertarianism, the idea that individual freedom should be the sole rule of ethics and government. Libertarianism offers its believers a clear conscience to do things society presently restrains, like make more money, have more sex, or take more drugs. It promises a consistent formula for ethics, a rigorous framework for policy analysis, a foundation in American history, and the application of capitalist efficiencies to the whole of society. But while it contains substantial grains of truth, as a whole it is a seductive mistake. . . . The most fundamental problem with libertarianism is very simple: freedom, though a good thing, is simply not the only good thing in life. . . . Libertarians try to get around this fact that freedom is not the only good thing by trying to reduce all other goods to it through the concept of choice, claiming that everything that is good is so because we choose to partake of it. Therefore freedom, by giving us choice, supposedly embraces all other goods. But this violates common sense by denying that anything is good by nature, independently of whether we choose it. . . . So even if the libertarian principle of “an it harm none, do as thou wilt,” is true, it does not license the behavior libertarians claim. Consider pornography: libertarians say it should be permitted because if someone doesn’t like it, he can choose not to view it. But what he can’t do is choose not to live in a culture that has been vulgarized by it. . . . There is no need to embrace outright libertarianism just because we want a healthy portion of freedom, and the alternative to libertarianism is not the USSR, it is America’s traditional liberties. . . . Paradoxically, people exercise their freedom not to be libertarians. The political corollary of this is that since no electorate will support libertarianism, a libertarian government could never be achieved democratically but would have to be imposed by some kind of authoritarian state, which rather puts the lie to libertarians’ claim that under any other philosophy, busybodies who claim to know what’s best for other people impose their values on the rest of us. . . . Libertarians are also naïve about the range and perversity of human desires they propose to unleash. They can imagine nothing more threatening than a bit of Sunday-afternoon sadomasochism, followed by some recreational drug use and work on Monday. They assume that if people are given freedom, they will gravitate towards essentially bourgeois lives, but this takes for granted things like the deferral of gratification that were pounded into them as children without their being free to refuse. They forget that for much of the population, preaching maximum freedom merely results in drunkenness, drugs, failure to hold a job, and pregnancy out of wedlock. Society is dependent upon inculcated self-restraint if it is not to slide into barbarism, and libertarians attack this self-restraint. Ironically, this often results in internal restraints being replaced by the external restraints of police and prison, resulting in less freedom, not more. This contempt for self-restraint is emblematic of a deeper problem: libertarianism has a lot to say about freedom but little about learning to handle it. Freedom without judgment is dangerous at best, useless at worst. Yet libertarianism is philosophically incapable of evolving a theory of how to use freedom well because of its root dogma that all free choices are equal, which it cannot abandon except at the cost of admitting that there are other goods than freedom. Conservatives should know better.

One day, early in our friendship, Svetlana had spontaneously told me that she thought I was trying to live an aesthetic life, and that it was a major difference between us, because she was trying to live an ethical life. I wasn’t sure why the two should be opposed, and worried for a moment that she thought that I thought that it was OK to cheat or steal. But she turned out to mean something else: that I took more risks than her and cared more than she did about “style,” while she cared more about history and traditions. Soon, the “ethical and the aesthetic” was the framework we used to talk about the ways we were different. When it came to choosing friends, Svetlana liked to surround herself with dependable boring people who corroborated her in her way of being, while I was more interested in undependable people who generated different experiences or impressions. Svetlana liked taking introductions and survey classes, “mastering” basics before moving to the next level, getting straight A’s. I had a terror of being bored, so I preferred to take highly specific classes with interesting titles, even when I hadn’t taken the prerequisites and had no idea what was going on. I could see how my way might be called aesthetic. It was less clear to me why Svetlana’s way was ethical, though it did seem “responsible” and obedient.

The development of a working alliance is crucial because it addresses a psychic phobia associated with relationships that is common in complex trauma clients. As we discussed, when primary relationships are sources of profound disillusionment, betrayal, and emotional pain, any subsequent relationship with an authority figure who offers an emotional bond or other assistance might be met with a range of emotions, such as fear, suspicion, anger, or hopelessness on the negative end of the continuum and idealization, hope, overdependence, and entitlement on the positive. Therapy offers a compensatory relationship, albeit within a professional framework, that has differences from and restrictions not found in other relationships. On the one hand, the therapist works within professional and ethical boundaries and limitations in a role of higher status and education and is therefore somewhat unattainable for the client. On the other, the therapist's ethical and professional mandate is the welfare of the client, creating a perception of an obligation to meet the client's needs and solve his or her problems. Furthermore, the therapist is expected to both respect the client's privacy and accept emotional and behavioral difficulties without judgment, while simultaneously being entitled to ask the client about his or her most personal and distressing feelings, thoughts and experiences. Developing a sense of trust in the therapist, therefore, is both expected and fraught with inherent difficulties that are amplified by each client's unique history of betrayal trauma, loss, and relational distress.

As soon as one considers a system abstractly and theoretically, one puts himself, in effect, on the plane of the universal, thus, of the infinite. That is why reading the Hegelian system is so comforting. I remember having experienced a great feeling of calm on reading Hegel in the impersonal framework of the Bibliotheque Nationale in August 1940. But once I got into the street again, into my life, out of the system, beneath a real sky, the system was no longer of any use to me: what it had offered me, under a show of the infinite, was the consolations of death; and I again wanted to live in the midst of living men. I think that, inversely, existentialism does not offer to the reader the consolations of an abstract evasion: existentialism proposes no evasion. On the contrary, its ethics is experienced in the truth of life, and it then appears as the only proposition of salvation which one can address to men. Taking on its own account Descartes' revolt against the evil genius, the pride of the thinking reed in the face of the universe which crushes him, it asserts that, despite his limits, through them, it is up to each one to fulfill his existence as an absolute. Regardless of the staggering dimensions of the world about us, the density of our ignorance, the risks of catastrophes to come, and our individual weakness within the immense collectivity, the fact remains that we are absolutely free today if we choose to will our existence in its finiteness, a finiteness which is open on the infinite. And in fact, any man who has known real loves, real revolts, real desires, and real will knows quite well that he has no need of any outside guarantee to be sure of his goals; their certitude comes from his own drive. There is a very old saying which goes: "Do what you must, come what may." That amounts to saying in a different way that the result is not external to the good will which fulfills itself in aiming at it. If it came to be that each man did what he must, existence would be saved in each one without there being any need of dreaming of a paradise where all would be reconciled in death.

Rather than being predicated on the ideological framework of West German postwar politics with its emphasis on economic growth, political integration, and cultural recovery, their speeches are characterized by their insistence on a historical absence and an ontological loss: the (virtual) absence of Jews and survivors and their living memory in Germany and the concomitant loss of truth and meaning, justice and ethics.8

Just as mountains stand tall with resilience, Compassionate AI rises with an unwavering commitment to understanding and serving humanity.

In summary, a conceptual framework is a plan that guides the researcher in developing a research question; contemplating epistemology, theory, and ethics; engaging with community; self-situating; considering existing knowledge; hearing story; choosing methods and analytical strategies; and presenting the research and arranging for reciprocity in disseminating findings.

Maqasid represents a middle ground, offering a way to infuse governance with ethical and spiritual values without compromising secular principles... It is a framework that respects individual beliefs while striving for the common good based on shared values.” (Chapter 2: The Essence of Din (Religion), p. 10)

Meanwhile, the shortfalls in our legal, governance, and ethical frameworks are growing as technology keeps advancing.

I described research showing that people who grow up in Western, educated, industrial, rich, and democratic (WEIRD) societies are statistical outliers on many psychological measures, including measures of moral psychology. I also showed that: • The WEIRDer you are, the more you perceive a world full of separate objects, rather than relationships. • Moral pluralism is true descriptively. As a simple matter of anthropological fact, the moral domain varies across cultures. • The moral domain is unusually narrow in WEIRD cultures, where it is largely limited to the ethic of autonomy (i.e., moral concerns about individuals harming, oppressing, or cheating other individuals). It is broader—including the ethics of community and divinity—in most other societies, and within religious and conservative moral matrices within WEIRD societies. • Moral matrices bind people together and blind them to the coherence, or even existence, of other matrices. This makes it very difficult for people to consider the possibility that there might really be more than one form of moral truth, or more than one valid framework for judging people or running a society. In the next three chapters I’ll catalogue the moral intuitions, showing exactly what else there is beyond harm and fairness. I’ll show how a small set of innate and universal moral foundations can be used to construct a great variety of moral matrices. I’ll offer tools you can use to understand moral arguments emanating from matrices that are not your own. SIX

provide no stable framework for ethics. Contraception minimizes the risk of unwanted pregnancy, thus facilitating sex as recreation without the need for the context of a long-term stable relationship. Condoms curtail the spread of sexually transmitted diseases and therefore enable “safe sex” in the gay community. Mutual consent moves to the center of discussions about what is and is not acceptable sexual behavior. And this, in its turn, places huge pressure on even the most deeply rooted of sexual taboos. Why should incest be prohibited if it is between consenting adults and there is no risk of conception?

Compassionate AI envisions a political system free from politicians, where every citizen is guaranteed equal empowerment and inclusion.

Compassionate AI aims to create a political system free from politicians, ensuring that every citizen is equally empowered and included, where empathy leads the way.

In a rapidly changing world dominated by technology, the survival of humanity depends on the early incorporation of Compassionate AI, Compassionate Social Robots, and Compassionate Peacekeeping Robots.

Cosmopolitanism has offered me an ethical perspective and a conceptual framework with which to read the _signs of our times_ as a theologian and intellectual who has a public responsibility for constantly offering a way to engage in this rapidly changing public world.

What is true is that if the opening statements by defense and prosecution give an accurate image of the evidence that will be presented at trial, then it is only logical that the juror’s views of the case at the conclusion of the presentation of evidence would be the same as at the end of the opening statement. In light of that fact, it is important for the defense to be scrupulously accurate about what the evidence will show, and give the jurors an ethical framework in which to consider that evidence. The jurors must be empowered to view the evidence from an ethical, as well as a factual, perspective, if they are to deliver an ethically-based verdict.

By “global ethics,” the Dalai Lama means that all people must take personal responsibility for ensuring human rights, fairness, equality, and environmental protection, regardless of their belief system. He believes that people need not embrace Buddhism to live good lives. Often he says that practicing Buddhism is unnecessary. Everyone can find the keys to a purposeful and moral life within their own culture and religious framework.

Modern civilisation does not generate an ethical framework for human life.

Organisations that are consistently successful have strong systems and a framework to enforce those systems. In the course of our corporate sessions we often ask people, and the larger teams they represent, what their one per cent things are and how much time they spend practicing working on them. Doing the one per cent things is a sign of humility, while on the other hand ignoring them would be a mark of arrogance. It is also a great indicator of work ethic, the one factor more than any other that contributes to winning consistently. I fear not the man who practiced 10,000 kicks once. I fear the man who practiced one kick 10,000 times. —Bruce Lee

The word ethics tends to come off as academic and authoritarian, but ultimately professional ethics are just a formalized gut check. They’re a personal statement about what you will and won’t do at your job, and a framework for seeking out clients, projects or employers that are a good match for your beliefs. We encourage every design activist to think through and write down a set of personal ethics, so something is in place to guide you when you run into a sticky situation while racing against four different deadlines.

In a 2009 paper, the Organisation for Economic Co-operation and Development (OECD) described skills and competencies that young people require in order to benefit from and contribute to a rapidly changing world. The OECD distinguishes these by defining skills as the ability to perform tasks and solve problems. Skills include critical thinking, responsibility, decision making, and flexibility. They define competencies as the ability to apply skills and knowledge in a specific context such as school or work. The OECD framework for 21st century skills and competencies has three dimensions: Figure 1.2 Center for Public Education Source: Jerald (2009). Used with permission. Information: This dimension includes accessing, selecting, evaluating, organizing, and using information in digital environments. Use of the information involves understanding the relationships between the elements and generation of new ideas. The competencies necessary to effectively use information include research and problem-solving skills. Communication: This dimension includes the ability to exchange, critique, and present information, and also the ability to use tools and technologies in a reflective and interactive way. The requisite skills are based on sharing and transmitting information to others. Ethics and Social Impact: This dimension involves a consideration of the social, economic, and cultural implications of technologies, and an awareness of the impact of one’s actions on others and the larger society. Skills and competencies required for this are global understanding and personal responsibility.

Metasploit is a framework, which means it is a collection of multiple independent software tools developed for specific purposes. With the tools contained in this framework, a hacker can carry out reconnaissance and information gathering from various sources, scan targets for vulnerabilities, and even hack local and remote computers and networks, all from one platform. Simply put, the Metasploit framework is a hacker’s Swiss knife.

Friction-Free Economies Why is it necessary to turn to a cultural characteristic like spontaneous sociability to explain the existence of large-scale corporations in an economy, or prosperity more generally? Wasn’t the modern system of contract and commercial law invented precisely to get around the need for business associates to trust one another as family members do? Advanced industrialized societies have created comprehensive legal frameworks for economic organization and a wide variety of juridical forms, from individual proprietorships to large, publicly traded multinational enterprises. Most economists would add rational individual self-interest to this stew to explain how modern organizations arise. Don’t businesses based on strong family ties and unstated moral obligations degenerate into nepotism, cronyism, and generally bad business decision making? Indeed, isn’t the very essence of modern economic life the replacement of informal moral obligations with formal, transparent legal ones?1 The answer to these questions is that although property rights and other modern economic institutions were necessary for the creation of modern businesses, we are often unaware that the latter rest on a bedrock of social and cultural habits that are too often taken for granted. Modern institutions are a necessary but not a sufficient condition for modern prosperity and the social well-being that it undergirds; they have to be combined with certain traditional social and ethical habits if they are to work properly. Contracts allow strangers with no basis for trust to work with one another, but the process works far more efficiently when the trust exists. Legal forms like joint-stock companies may allow unrelated people to collaborate, but how easily they do so depends on their cooperativeness when dealing with nonkin.

Thus, metaphors reshape perception. For example, when the Gospel of John presents Jesus as saying, “I am the living bread that came down from heaven” (John 6:51a), the message jolts his hearers, who are looking for him to play the role of Moses by providing them with miraculous bread to eat (6:30–31). Jesus’ striking response refuses the identification with Moses and posits instead a metaphorical conjunction between himself and the manna that fed the Israelites in the wilderness. The metaphor quickly takes a gruesome turn when Jesus goes on to say, “[T]he bread that I will give for the life of the world is my flesh,” and affirms that “those who eat my flesh and drink my blood have eternal life” (6:51b, 54a). At one level, the metaphorical shock induces the reader to confront the scandal of John’s claim that “the Word became flesh.” (Indeed, the statement that the Word became flesh strikingly illustrates the power of metaphor to “mutilate our world of meanings” and create a new framework for perception.)13 On another level, the metaphor leads the reader to make the imaginative connection between the Exodus story and the church’s Eucharist, with the flesh of Jesus as the startling common term. The hearer of such a metaphor is confronted by two options. We can take offense at this jarring conjunction of images, as did those disciples who went away murmuring, “This teaching is difficult; who can accept it?” (John 6:60). Or, alternatively, we can “understand” the metaphor. To “understand” it, however, is to stand under its authority, to allow our life and perception of reality to be changed in light of the “ontological flash”14 created by the metaphorical conjunction, so that we confess with Peter, “Lord, to whom [else] can we go? You have the words of eternal life” (6:68).

In the twentieth century, many philosophers have utilized analytical philosophy4 as a framework for exploring the nature of moral situations and the meaning and validity of moral terms such as justice, goodness, virtue, and right. In fact, earlier in the twentieth century, one school of analytical philosophy, logical positivism, argued that ethical judgments are not really propositions or meaningful statements; they are purely emotive, arousing feeling, and hence belong to psychology or sociology.

Purpose creates a unifying vision for all of a company’s stakeholders, including its employees, customers, partners, and shareholders. It drives ethical behavior and creates an essential check on actions that go against the best interests of stakeholders. Finally, it’s a powerful driver of culture, providing a framework for consistent decision-making throughout an organization, which ultimately helps sustain long-term financial returns for the company’s shareholders.

Ethical AI systems focus on removing human bias from legal systems while adding more humanity to them. Bias in terms of interpretations, judgments, and delaying judgments.

To have a consistent ethic of life is to be comprehensive in our advocacy for life and to refuse to think of issues in isolation from each other. It is a fundamental conviction that every person is sacred and made in the image of God. It requires pursuing whatever allows people to flourish and fighting everything that crushes life. That means that all these difficult issues -- the military, guns, racism, the death penalty, poverty, and abortion -- are connected, and we need a moral framework that integrates them. That's what it means to be pro-life for the whole life.

How did Jesus “do” ethics? What framework did Jesus use when it came to discipleship? Were his moral teachings truly requirements for salvation? For entrance into the kingdom? Necessary for salvation?

I would ask you to expand on what the goal of meditation is from your perspective. HH Dalai Lama: The objective of spiritual practice in the traditional context of Buddhism was well summarized by Ajahn Amaro in the framework of the three trainings: ethical discipline, cultivating concentration, which is the meditation practice, and, based upon that, cultivating insight. At the initial stage, because some of our impulsive behavior is destructive and damaging, we need to find a way to restrain ourselves from engaging in these impulsive, destructive actions. This first stage of training is where we deliberately adopt a set of precepts or a code of life, which is the training in ethical discipline. Since these impulsive, destructive behaviors really stem from a restless, undisciplined state of mind, we need to find a way of dealing with them directly. But our normal state of mind is so dissipated and unfocused that the mind cannot deal with mental problems immediately. Therefore one must first cultivate a degree of mental stability, an ability to focus. This is where the second training in concentration or meditation comes in. On that basis, once we have a certain degree of stability, then we are able to use our mind, empowered with a focused attention, to deal with destructive emotions and habitual thought patterns. The antidote that overcomes the negative and destructive tendencies of the mind is insight.

One of the epithets the Buddha acquired over the years was “the Doctor of the World.” A reason for this is that the central insight and framework that he taught, known as the Four Noble Truths, is cast in the formulation of a classical Indian medical diagnosis. The format begins with the nature of the symptom. In this particular kind of psychological or spiritual disease, the symptom is dukkha, the experience of dissatisfaction; this is the First Noble Truth. The second element in this diagnostic format is the cause of that symptom, which the Buddha outlined as being self-centered craving, greed, hatred, and delusion. These are the toxins that Matthieu referred to, the negative afflictive emotions, habits, and qualities that the mind gets caught up in and that poison the heart; this is the Second Noble Truth. The third element is the prognosis, and the good news is that it is curable. This is the Third Noble Truth, that the experience of dissatisfaction can end; we can be free from it. The fourth element—and the Fourth Noble Truth—is the methodology of treatment: what the Buddha laid out as the way to heal this wound. It’s known in some expressions as the Eightfold Path, but it can be outlined in three fundamental elements: first, responsible behavior or virtue, living a moral and ethical life; second, mental collectedness, meditation, and mind training; and third, the development of insightful understanding in accordance with reality, or wisdom. These three elements are the fundamental treatment for this psychological, spiritual ailment of dissatisfaction. I should underline that the Buddha didn’t make any claim to have a monopoly on truth. When somebody once asked him, “Is it the case that you’re the only one who really understands the way things are, and that all other spiritual teachings are incorrect, all other paths are erroneous?” He said, “No, by no means.” It’s not a matter of the way the teachings are framed, the language or symbolism that one uses. It is simply the presence or absence of these three central qualities: ethical behavior, mental collectedness, and wisdom. If any spiritual path contains those three elements, then it will certainly lead to the possibility and the actuality of freedom, peace, a harmony within oneself, and an easefulness in life. If it doesn’t contain those elements, then it cannot lead to easefulness, peace, and liberation.

The more viable long-term solution is to create an ethical framework by which all within the company – and especially at the top – are held accountable.

The Ticklish Subject shows how today, in spite of the decline of the paternal metaphor and the inefficacy of ethical-political principles, global capitalist relations of production actually structure an ever more prohibitive and homogenized social reality: The true horror lies not in the particular content hidden beneath the universality of global Capital but, rather, in the fact that Capital is effectively an anonymous global machine blindly running its course; that there is in fact no particular Secret Agent animating it. The horror is not the (particular living) ghost in the (dead universal) machine, but the (dead universal) machine in the very heart of each (particular living) ghost. The conclusion to be drawn is thus that the problematic of multiculturalism (the hybrid coexistence of diverse cultural life-worlds) which imposes itself today is the form of appearance of its opposite, of the massive presence of capitalism as global world system: it bears witness to the unprecedented homogenization of today’s world. (Ticklish, p. 218) Multiculturalism – as well as postmodern efforts to reduce truth to “narratives” or “solidarity of belief” – simply further the interests of global capital. Žižek notes wryly that liberal pseudo-leftists really know all of this, but the problem is that they want to maintain their relatively comfortable lifestyles (bought at the expense of suffering in the Third World), and meanwhile to maintain the pose of revolutionary “beautiful souls.” Postmodern “post-politics” replaces the recognition of global ideological divisions with an emphasis on the collaboration of enlightened experts, technocrats, and specialists who negotiate to reach compromises. Such pragmatic “administration of social matters” accepts in advance the very global capitalist framework that determines the profitability of the compromise (Ticklish, p. 199). This suspension of the space for authentic politics leads to what Žižek calls “postmodern racism,” which ignores the universal rights of the political subject, proliferates divisions along cultural lines, and prevents the working class from politicizing its predicament. Even more seriously, according to Žižek, post-politics no longer merely represses the political, but forecloses it. Thus instead of violence as the neurotic “return of the repressed,” we see signs of a new kind of irrational and excessive violence. This new manifestation of violence results from the (psychotic) foreclosure of the Name of the Father that leads to a “return in the Real.” This violence is thus akin to the psychotic passage a l’acte: “a cruelty whose manifestations range from ‘fundamentalist’ racist and/or religious slaughter to the ‘senseless’ outbursts of violence by adolescents and the homeless in our megalopolises, a violence one is tempted to call Id-Evil, a violence grounded in no utilitarian or ideological reason” (Ticklish, p. 198). Where then, is the power to combat such foreclosure? The Ticklish Subject shows that the subversive power of subjectivity arises only when the subject annuls himself as subject: the acknowledgment of the integral division or gap in subjectivity allows the move from subjection to subjective destitution. Insofar as the subject concedes to the inherent failure of symbolic practices, he no longer presupposes himself as a unified subject. He acknowledges the nonexistence of the symbolic big Other and the monstrosity of the Real. Such acceptance involves the full assertion – rather than the effacement – of the gap between the Real and its symbolization. In contrast to the artificial object character of the imaginary capitalist ego, The Ticklish Subject discloses the “empty place” of the subject as a purely structural function, and shows that this functioning emerges only as the withdrawal from one’s substantial identity, as the disintegration of the “self” that is situated and defined within a communal universe of meaning.

Surely we would want to encode a powerful AGI [artificial general intelligence] with the most utopian ethical framework we can, rather than lock in the prevailing ethics of the early twenty-first century.

There is an enormous amount that we still don’t understand—because, as always, what we don’t know is vastly greater than what we know. But we are learning. Perhaps in a curious way, transporting ourselves back to our natural reality, which for Price has its roots in pragmatism and in a respect for what we have learned about reality thanks to scientific rationalism, ends up bringing us closer to the intuitions of Nietzsche, which along a different route have led to the excesses of postmodernism: before being a rational animal, man is a vital animal—“It is our needs that interpret the world . . . Every instinct has its thirst for dominion.” True, but our reason also emerges from this magma, and emerges as our most effective weapon. Price’s book argues with strength and rigor for a humble and complete naturalism: we are natural creatures in a natural world, and these terms give us the best conceptual framework for understanding both ourselves and the world. We are part of this tremendous and incredibly rich nature about which we still understand little, albeit enough to know that it is sufficiently complex to have given rise to all that we are, including our ethics, our capacity for knowledge, our sense of beauty and our ability to experience emotions. Outside of this there is nothing. For a theoretical physicist such as myself, for an astronomer accustomed to thinking about the endless expanse of more than a hundred billion galaxies, each one consisting of more than a hundred billion stars, each one with its garland of planets, on one of which we dwell for a brief and fugitive moment, like specks of infinitesimal dust lost in the endlessness of the cosmos, this seems no more than obvious. Every anthropocentrism pales into insignificance in the face of this immensity. This is naturalism. Emptiness Is Empty: Nāgārjuna December 8, 2017 We rarely come across a book with the capacity to influence our way of thinking.

We can see, then, how conflicts arose in the formation of Christianity between those restless, inquiring people who marked out a solitary path to self-discovery and the institutional framework that gave to the great majority of people religious sanction and ethical direction for their daily lives. Adapting for its own purposes the model of Roman political and military organization, and gaining, in the fourth century, imperial support, orthodox Christianity grew increasingly stable and enduring. Gnostic Christianity proved no match for the orthodox faith, either in terms of orthodoxy's wide popular appeal...or in terms of its effective organization. To the impoverishment of Christian tradition, gnosticism, which offered alternatives to what became the main thrust of Christian orthodoxy, was forced outside.

If our whole social and economic organization is based on each one seeking his own advantage, if it is governed by the principle of egotism tempered only by the ethical principle of fairness, how can one do business, how can one act within the framework of existing society and at the same time practice love? Does the latter not imply giving up all one's secular concerns and sharing the life of the poorest?

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Nationalism emerges not simply as pride, but as the primary means by which belonging is moralized. It offers an emotionally satisfying but philosophically shallow answer to the problem of identity: You are because you belong. You matter because you are ours. But nationalism does not seek truth. It seeks alignment. It replaces ethical reasoning with tribal sentiment, and turns accidents of geography into moral hierarchies. It makes certain lives sacred and others disposable—not through overt malice, but through structural disqualification. In this framework, the individual is no longer a thinking self, but a performative node in a collective fable.