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Erschienen in: NanoEthics 1/2016

05.03.2016 | Original Paper

Responsibility and Visioneering—Opening Pandora’s Box

verfasst von: Martin Sand

Erschienen in: NanoEthics | Ausgabe 1/2016

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Abstract

The number of publications that highlight the influence of visions and futuristic narratives on the development of emerging technologies increases. Toolboxes such as “Hermeneutical Technology Assessment” and “Vision Assessment” provide methodological considerations on how to assess techno-futuristic narratives, their proponents, and their impact on technological development. Because of their contributions to the technoscientific discourse, a special responsibility for technological processes is attributed to the “visioneers” of such narratives. While such a claim naturally follows from an agential role in a process, it is not clear whether visioneers should be held responsible. Some problems of this attribution will be addressed in the present paper. Particularly the following questions will be considered: Which role does autonomy play for responsibility? Is causation sufficient for the attribution of responsibility? Which role do intentions and alternatives play for the responsibility of visioneers? These questions will be discussed against the backdrop of contemporary approaches to the responsibility of visioneering and classic philosophical works in the field. Furthermore, the problem of accountability will be considered. Socio-technical systems are highly complex, which makes it hard to trace back the origins of particular developments. It will be argued that it is currently unreasonable to give visioneers the status of an important player. The article will shed light on the several dimensions of responsibility and provide a more nuanced understanding of responsibility in the context of new and emerging technologies.

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Fußnoten
1
That should not imply that visions cannot have an influence during other (later) stages of technological development. However, the focuses of the mentioned investigations lay on the emerging technologies at their very beginning. Visions are likely to play a crucial role in all stages of innovation processes.
 
2
In order to be fair the authors could have mentioned that not only the ideas of those technologies are underdetermined. In many cases also the ethical concepts applied entail their own vagueness.
 
3
The homogenizing function of guiding visions was already pointed out in the 1990s [21].
 
4
Bringing a certain future about is one of the main purposes of visioneering, as Alfred Nordmann rightly points out [23]. But visioneering might also fulfill other purposes like motivating potential collaborators, staff members, or becoming effective in public.
 
5
See for this distinction [30].
 
6
To be fair: Hume’s and Schlick’s reasonings are much more elaborate than it can be presented here. Both developed further strategies to justify the ascription of responsibility. Hume approved our moral sentiments to be an appropriate acid test for being responsible [31] and Schlick believed that responsibility ascriptions also fulfill the function of influencing people’s behavior to the better. Moral responsibility thus becomes a matter of being the appropriate object of praise or punishment. Both philosophers avoided introducing a notion of contra-causal freedom. For an early critique see [28].
 
7
It is beyond the scope of this article to further discuss the subject of autonomy. Still, it can be added that a few philosophers deny the significance of autonomy for responsibility. They believe that praising and blaming are activities that maintain their meaning even if we are not autonomous. Moritz Schlick has been mentioned already and John Leslie Mackie, who will be considered in the next paragraph, holds the same view.
 
8
Mackie makes clear that one can also be responsible for actions that cause damage through gross negligence. Persons who drive negligently have decided to do so, although the damage they produced was not intended. They intentionally accepted a higher risk, as Mackie puts it. It is noteworthy that he believed that the question of autonomy which has been discussed in the previous paragraph is secondary as long as intentional and non-intentional actions can systematically be distinguished. He does, however, not justify this belief.
 
9
A lack of acceptable choices is sometimes interpreted as a lack of freedom [29, 36]. This terminological shift should be handled carefully because this notion of freedom differs from the freedom to act and from autonomy, both of which were introduced in the previous paragraph. Rationality does not determine the choices of agents. It offers guidance like a roadmap without forcing an agent to perform a particular action. The captain in our example is not determined to throw the cargo overboard. Yet, he is strongly pushed by the unacceptability of his alternatives.
 
10
This process can be described as a system entailing innovation as an emerging product of the process. To understand responsibility, it is important to note that such a systemic notion of innovation processes neglects individual contributions to this emergence. Performativity as the source of innovation processes contrasts with the interpretation of those processes common in some economic theories as endogenously driven (see [41]). This conflict of “emerged” and “produced” effects reappears in theories of collective actions and their outcomes.
 
11
The historical sciences are familiar with that problem. “Mono-causal” explanations of historical events have often been criticized. Notable is the attempt to explain the right-wing tendencies in Europe at the end of the 1920s as a result of the Great Depression. Such an explanation is a reduction of a complex social phenomenon to a singular cause (the crisis).
 
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Metadaten
Titel
Responsibility and Visioneering—Opening Pandora’s Box
verfasst von
Martin Sand
Publikationsdatum
05.03.2016
Verlag
Springer Netherlands
Erschienen in
NanoEthics / Ausgabe 1/2016
Print ISSN: 1871-4757
Elektronische ISSN: 1871-4765
DOI
https://doi.org/10.1007/s11569-016-0252-7

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