AI systems and tools are being implemented at an increasingly rapid rate in society for a variety of purposes such as decision-making, managing job applications, and socializing. These new technologies have a lot of promise but may also introduce new risks by threatening human moral and relational values, as well as values connected to flourishing. Mainstream approaches to risk assessment do not pay sufficient attention to these values. The study of emotions as they are connected to human values can therefore play an important role in risk management. We will contribute to this discussion by introducing the concept of human needs, or what we consider to be the sources of values that constitute emotions. This brings a new perspective to the debate around AI and risk. By combining insights from Martha Nussbaum and Soran Reader, we argue that while emotions are crucial for highlighting what values are activated in a particular situation, the sources of an important part of human values are human needs. This provides for what we call the ‘needs-values-emotions nexus’. We argue that this framework can add to the discussion about the ethical risks of AI in two fundamental ways. First, highlighting the crucial role of needs helps to explain why AI systems cannot develop, feel, nor reason according to human values. On the most basic level, AI systems lack a constitutive part of these values, i.e., they lack needs. The deployment of AI, for example to replace human decision-making, may therefore threaten human values. We discuss this by zooming in on a recent example, the so-called Dutch tax benefit scandal. Second, this paper argues that we need emotions to concretize and deliberate on what values are at risk when developing and using AI technology. Further building on the ‘needs-values-emotions nexus’ developed in this paper, we argue why art is a preeminent medium to elicit emotions and ethical reflection on the risks of AI. Discussing a concrete example, we illustrate how contemporary artists can contribute to ethical risk-assessments by focusing on the societal impact of AI.

Moral (or ethical) sensitivity is widely viewed as a foundational learning goal in engineering ethics education. We have argued in this paper is that this view of moral sensitivity cannot be readily transported from the nursing context to the engineering context on the basis of a care-analogy. The particularized care characteristic of the nursing context is decisively different from the generalized and universalized forms of care characteristic of the engineering context. Through a focus on care and maintenance, the engineering student’s moral sensitivity can be refined, opening up a perceptual awakening and affectivity towards the complex nature of the engineer’s Other. This awakening is in part promoted through an understanding of the ideology of neutrality as a moment in the history engineering. Becoming aware of this ideology as an ideology can then be seen as an activity of dividing loyalties that allows for a reflexive and critical view of the biases and presuppositions inherited within the world of engineering. This process of deepening the engineering student’s moral sensitivity is perhaps as much a process of the student becoming aware of her professional world, how it shapes her understanding of herself, and what it means to be a good engineer.

Risky technologies such as biotechnology, energy technologies, and digital technologies are frequently highly controversial. While such technologies can contribute to people’s well-being, they can also create social disruption. The latter requires approaches for decision-making on how to responsibly design risky technologies. Technology is not value neutral, rather, design choices imply value choices. That is why scholars in risk ethics and philosophy of technology have argued for long that we need value-sensitive design and responsible innovation in order to ensure that value choices are made explicitly and based on sound ethical considerations. This chapter focuses on the contribution that emotions and values can make to the responsible innovation of risky technologies, based on the idea that emotions can play an important role in ethical decision-making about risky technologies. The chapter develops this idea further and expands it to approaches to responsible innovation in the context of the following key stakeholders: universities, industry, policy makers, and the public. The central idea this chapter investigates is that embedding emotions and values in the innovation of risky technologies can enhance the quality of deliberation and decision-making regarding technological risks, can help to overcome stalemates, and can lead to morally and socially more acceptable, as well as responsible technological innovations.

In this chapter, we review and expand on the current ethical research on Human–Robot Collaboration in industrial settings. To date, the ethical issues discussed include: job loss, reorganization of labour, informed consent and data collection, user-involvement in design, hierarchy in decision-making, and coerced acceptance of robots. These wide-ranging issues are a useful starting point for discussion, yet as the number of robots designed and deployed as collaborators in industrial settings grows, ethical research must evolve to allow for more nuance in the previously listed issues as well as a recognition of novel concerns as they arise. In this paper, we suggest new ethical aspects related to collaborative robots in industrial settings, including: emotional impact on workers; effects of limited movement; the potential effects of working with one’s replacement; the ‘chilling effects’ of performance monitoring; the possibility for disclosure of new and unintended information through data collection; and the inability to challenge computerized decisions. Taken together these thoughts are meant to open the door towards new forms of moral learning necessary for assessing the ethical acceptability of human–robot collaborations on the factory floor.

It is often suggested that social media is a hostile environment for critical thinking and that a major source for epistemic problems concerning social media is that it facilitates emotions. We argue that emotions per se are not the source of the epistemic problems concerning social media. We propose that instead of focusing on emotions, we should focus on the affective scaffolding of social media. We will show that some affective scaffolds enable desirable epistemic practices, while others obstruct beneficial epistemic practices, or enable hostile epistemic practices. Particularly, we will show that emotions play a crucial role in the epistemic practice of critical thinking and that the affective scaffolding of social media can support, or hinder, online critical thinking. The upshot of our argument is that affective scaffoldings of social media can harness emotions to support beneficial epistemic practices, like online critical thinking.

Emotions may play an important role in how citizens respond to public policies, and energy policies in particular. Yet, little insights exist into causes of those emotions. This study investigates ethical concerns as the basis of emotions. We test whether people perceive an unequal distribution of negative outcomes of a local energy project as more unfair than an equal distribution thereof and, in turn, experience stronger negative emotions (hypothesis 1) and whether these effects depend on whether the project has personal consequences or not (i.e. the self-relevance of the project; hypothesis 2). In an experiment with a 2 (equal vs. unequal distribution) by 2 (self-relevant vs. not self-relevant) design (N = 282), we find support for hypothesis 1, but not 2. Furthermore, we find that perceived total amount of harm, an ethical concern about the total amount of negative outcomes bestowed on all people together, is also (marginally significantly) affected by the unequal distribution and relates to the emotions. We argue that justified ethical concerns are at the root of emotions about renewable energy projects and therefore emotions and their underlying ethical concerns should be considered for socially responsible as well as successful energy policy making.

In most countries, including the Netherlands, decision-making about the COVID-19 policy measures was initially based on medical information, and only later did it also include insights from social sciences. However, ethical implications of COVID-19 policy measures have not frequently been explicitly considered. As a result, critical ethical issues have been overlooked, and values, concerns, and emotions have not been considered appropriately. In this chapter, I will argue that emotions can help to make important moral dilemmas around decision-making about COVID-19 explicit and to make ethically justified decisions. I will do so by zooming in specifically on how the Netherlands has handled the pandemic so far. My discussion aims to contribute to morally better and more socially acceptable decision-making about the challenges that COVID-19 poses, as well as to hopefully learn lessons for possible future pandemics.

This paper provides a retrospective and prospective overview of TU Delft’s approach to engineering ethics education. For over twenty years, the Ethics and Philosophy of Technology Section at TU Delft has been at the forefront of engineering ethics education, offering education to a wide range of engineering and design students. The approach developed at TU Delft is deeply informed by the research of the Section, which is centered around Responsible Research and Innovation, Design for Values, and Risk Ethics. These theoretical approaches are premised on the notion that technologies are inherently value-laden, and as such contain the possibility of fostering or hindering moral values. Each of these approaches encourages students to take a proactive attitude with respect to their projects and profession, thinking creatively about – and taking responsibility for – how to both prevent harm and do good via the technologies they help develop. To explain how this is put into practice, this paper sketches a brief history of ethics teaching at TU Delft, outlines current activities, and presents future plans for Bachelor and Master’s level engineering ethics education at TU Delft.

Augmentative and Alternative Communication Technology [AAC Tech] is a relatively young, multidisciplinary field aimed at developing technologies for people who are unable to use their natural speaking voice due to congenital or acquired disability. In this paper, we take a look at the role of AAC Tech in promoting an ‘empathic turn’ in the perception of non-speaking autistic persons. By the empathic turn we mean the turn towards a recognition of non-speaking autistic people as persons whose ways of engaging the world and expressing themselves are indicative of psychologically rich and intrinsically meaningful experiential lives. We first identify two ways in which AAC Tech contributes positively to this development. We then discuss how AAC Tech can simultaneously undermine genuine empathic communication between autistic persons and typically developed communicators (or neurotypicals). To mitigate this concern, we suggest the AAC field should incorporate philosophical insights from Design for Emotions and enactive embodied cognitive science into its R&D practices. To make our proposal concrete, we home in on stimming as an autistic form of bodily expressivity that can play an important role in empathic communicative exchanges between autistic persons and neurotypicals and that could be facilitated in AAC Tech designed for autistic people.

In this chapter we argue that emotions are mediated in an incomplete way in online social media because of the heavy reliance on textual messages which fosters a rationalistic bias and an inclination towards less nuanced emotional expressions. This incompleteness can happen either by obscuring emotions, showing less than the original intensity, misinterpreting emotions, or eliciting emotions without feedback and context. Online interactions and deliberations tend to contribute rather than overcome stalemates and informational bubbles, partially due to prevalence of anti-social emotions. It is tempting to see emotions as being the cause of the problem of online verbal aggression and bullying. However, we argue that social media are actually designed in a predominantly rationalistic way, because of the reliance on text-based communication, thereby filtering out social emotions and leaving space for easily expressed antisocial emotions. Based on research on emotions that sees these as key ingredients to moral interaction and deliberation, as well as on research on text-based versus non-verbal communication, we propose a richer understanding of emotions, requiring different designs of online deliberation platforms. We propose that such designs should move from text-centred designs and should find ways to incorporate the complete expression of the full range of human emotions so that these can play a constructive role in online deliberations.

Elderly care receivers are extensively and profoundly affected by interacting with care robots. This paper focuses on autonomy as a core value in elderly care and demonstrates its complexity. Few studies have been able to address this complexity in elderly care in the robot era. Therefore, a taxonomy of autonomy is introduced to discern the complexity and tailored as a tool to evaluate ethical aspects of the effects of care robots on autonomy in elderly care. It concludes that this taxonomy is instrumental for impact assessments of care robots on care receivers' autonomy both retrospectively and prospectively.

De gedragscode geeft richting aan alle leden van de TU Delft-gemeenschap, door aan te geven wat de beste manieren zijn om te handelen, te reageren op mogelijke integriteitskwesties, en respectvol met elkaar, onze wereld en het milieu om te gaan.

The Code of Conduct gives direction to all members of the TU Delft community on how to act, how to respond to integrity-related issues, and how to maintain a high level of respect for each other, for our world and for the environment.

Responsible innovation and ethics of technology increasingly take emotions into consideration. Yet, there are still some crucial aspects of emotions that have not been addressed in the literature. In order to close this gap, we introduce these neglected aspects and discusses their theoretical and practical implications. We will zoom in on the following aspects: emotional recalcitrance, affective forecasting, mixed emotions, and collective emotions. Taking these aspects into account will provide a more fine-grained view of emotions that will help to improve current and future approaches and procedures that incorporate emotions.

In this chapter, we argue for broadening the approach of responsible innovation in two respects. First, we contend that responsible innovation should be seen as an ongoing process that continues after the initial development of a new technology; it comprises a technology’s use, its implementation and the end of its life cycle. Second, we argue for taking emotions more seriously in responsible innovation. Sympathy and feelings of responsibility (for instance) can provide moral insights, and thus they should no longer be dismissed as irrational distractions in debates about new technologies. We support these two claims by focusing on responsible innovation in regard to nuclear energy technologies. In addition to the two reforms mentioned above, we believe that for such technologies – and for other technologies with very long-term risks – the value of intergenerational justice needs to be explicitly included in the decision-making. Our argument has direct implications for nuclear power policies. These proposed reforms would help society to move beyond the usual stalemate in the debate about nuclear energy.

Climate change is an urgent problem, requiring ways and approaches to address it. Possible solutions are mitigation, adaptation and deployment of geoengineering. In this article we argue that geoengineering gives rise to ethical challenges of its own. Reflecting on these ethical challenges requires approaches that go beyond conventional, quantitative methods of risk assessment. Quantitative methods leave out important ethical considerations such as justice, fairness, autonomy and legitimacy. We argue that emotions and art can play an important role in ethical deliberation about geoengineering. Emotions can point out what morally matters. We also examine the role that works of art can play. Recently, artists have become involved with risky technologies. We argue that such artworks can contribute to emotional-moral reflection and public deliberation on geoengineering, by making abstract problems more concrete, letting us broaden narrow personal perspectives, exploring new scenarios, and challenging our imagination.

In this article, we discuss the importance of emotions for ethical reflection on technological developments, as well as the role that art can play in this. We review literature that argues that emotions can and should play an important role in the assessment and acceptance of technological risk and in designing morally responsible technologies. We then investigate how technologically engaged art can contribute to critical, emotional-moral reflection on technological risks. The role of art that engages with technology is unexplored territory and gives rise to many fascinating philosophical questions that have not yet been sufficiently addressed in the literature.

In this chapter, we discuss the evolution of the field of ‘ethics of nuclear energy’, regarding its past, present and future. We will first review the history of this field in the previous four decades, focusing on new and emerging challenges of nuclear energy production and waste disposal, in light of several important developments. Four of the most pressing ethical challenges will be further reviewed in the chapter. First, what is a morally ‘acceptable’ nuclear energy production method, if we consider the existing and possible new technologies? Second, provided a new tendency to consider nuclear waste disposal with several countries, what would be the new ethical and governance challenges of these multinational collaborations? Third, how should we deal with the (safety) challenges of the new geographic distribution of nuclear energy, tilting towards emerging economies with less experience with nuclear technology? Fourth, nuclear energy projects engender highly emotional controversies. Neither ignoring the emotions of the public nor taking them as a reason to prohibit or restrict a technology – we call them technocratic populist pitfalls respectively – seem to be able to guide responsible policy making.