A growing body of literature in the field of embodied situated cognition is drawing attention to the hostile ways in which our environments can be constructed, with detrimental effects on people’s ability to flourish as environmentally situated beings. This paper contributes to this body of research, focusing on a specific area of concern. Specifically, I argue that a very particular problematic quasi-Cartesian picture of the human body, the human mind, what it means for these to function well, and the role of technology in promoting such functioning, animate our Western sociotechnical imagination. This picture, I show, shapes the sociotechnical niches we inhabit in an ableist manner, perniciously legislating which body-minds have access to a rich world of affordances and are seen as agential and valuable. Because the ableist quasi-Cartesian commitments animating our Western sociotechnical imagination are problematic and pervasive, I argue that exposing and reimagining these commitments should be a prime focal point of those working at the intersection of science, technology, and human values. I present insights from enactive 4E cognition and critical disability studies as fruitful resources for such much-needed reimagining. I also make the case, more provocatively but also more tentatively, that the ableist view of bodily and minded well- functioning animating our Cartesian Western sociotechnical imagination is not only damaging to embodied minds who deviate from the presumed norm, creating inaccessible worlds for some of us; it is in fact a threat to human and planetary flourishing at large.

Smart home technologies embed values such as sustainability, comfort, privacy, and security, which can sometimes conflict with one another, considering the complexities of domestic environments. This paper investigates the potential implications of these value conflicts and the corresponding design challenges. Through an enactment session and co-speculations with professional actors, we explored what it means to navigate multiple values simultaneously, live with products that impose their own values, and manage value conflicts both with and among smart products. The findings challenge the seamless and harmonious vision of smart homes conceived by technologists, proposing shifts in the common narrative: from value alignment to value transparency, from service provision to mutual care, and from autonomy to responsiveness. We discuss that acknowledging value conflicts, rather than eliminating them, is an opportunity to gain a deeper understanding of users and home environments and guide the design of smart home technologies.

In a world undergoing rapid, large-scale technological change, the phenomenon of technosocial disruption is receiving increasing scholarly and societal attention. While the phenomenon is most actively delineated in philosophy of technology, it is also receiving growing attention within a different area of philosophy, namely the so-called “4E Cognition” approach to philosophy of mind. Despite this shared interest in technosocial disruption, there is relatively little exchange between the theorizing going on in these two different areas of philosophy. One of our paper's two main aims is programmatic: to motivate the fruitfulness of such an exchange. We do this by turning to a specific case of technosocial disruption, namely Teenage Cancel Culture [TCC]. TCC cannot be disentangled from the introduction of social media platforms [SMPs] into modern day social life. Hence, we will speak of SMP-Afforded TCC. SPM-afforded TCC is a phenomenon fretted over by societal actors but strikingly ignored in academic research. In our effort to narrow this knowledge gap, we analyze SMP-afforded TCC from a perspective of technosocial disruption enriched by insights from 4E-Cognition. This brings out a specific worry about the role of SMPs in the social lives of teenagers. We argue that SMP-afforded TCC disrupts the social relational domains within which teenagers develop, maintain, and express their precarious social identities, by creating social affordances that are hostile to healthy risky interpersonal identity-exploration. As such, SMP-afforded TCC not only cancels particular individuals for particular acts; it may also pre-emptively cancel a certain way of being a social self, namely a healthy social risk-taker. We conclude the paper by proposing several potential routes for mitigating the perniciously disruptive effects of SMP-afforded TCC and identifying future areas for research.

In the last chapter, Janna van Grunsven, Caroline Bollen and Bouke van Balen show how the phenomenology of communication can inform the field of augmented or alternative communication technology (AAC-tech). AAC-tech is a set of technologies developed for people who are unable to use some of their bodily expressive resources due to congenital or acquired disability. This inability often makes it very difficult for those people to communicate. Developers of AAC-tech often take a cognitivist starting-point, thereby missing out on the subtle ways in which embodiment shapes communication. The phenomenological description of the lived experiences of these people offers a fruitful starting-point for recognizing the often forgotten embodied dimension of communication, and enables to formulate desiderata for how AAC-tech should be developed: AAC-tech should take into account (1) embodied address, (2) embodied enrichment, and (3) embodied diversity. Focusing on the lived experience of potential users of AAC-tech has, according to van Grunsven, Bollen, and van Balen, not only direct practical applications for technology development but also can inform phenomenology methodologically: focusing on a limit case as the one discussed in this chapter makes visible that communication takes place in a wide variety of ways and that it is not the task of the phenomenologist to lay bare a general or essential structure of communication that can be taken as a standard.

The guiding premise of this chapter is that we, as teachers in higher education, must consider how the content and form of our teaching can foster inclusivity through a responsiveness to neurodiverse learning styles. A narrow pedagogical focus on lectures, textual engagement, and essay-writing threatens to exclude neurodivergent students whose ways of learning and making sense of the world may not be best supported through these traditional forms of pedagogy. As we discuss in this chapter, we, as engineering ethics educators, designed and implemented a new engineering ethics exercise with which we aimed to promote inclusivity at the levels of form and content. At the content level, students were invited to critically engage with inclusivity-undermining ableist assumptions in technology development. This took shape, at the form level, through a hands-on ‘material tinkering’ workshop in which students collaboratively and creatively altered (or ‘hacked’) artifacts used in contexts of disability and healthcare, so as to operationalize values of inclusivity and accessibility. Our hunch was that this hands-on tinkering workshop would simultaneously encourage a meaningful way of engagement with these ethical issues and values, while also enacting a more inclusive learning environment by enriching the range of pedagogical activities and learning formats available to our students.

As we aim to show in this chapter, we believe this hunch largely panned out – though there are clear areas for future improvement pertaining to the pilot exercise itself and the research we conducted on the exercise. We begin by offering a description of our tinkering exercise. We discuss the exercise’s source of inspiration (Sect. 16.2.1) and its implementation (Sect. 16.2.2), which is visually captured via photographic documentation. We then discuss (Sect. 16.3) how we utilized a triangulated research method to assess the pedagogical value of the exercise. After we discuss our findings, we conclude by identifying areas for future improvement (Sect. 16.4).

While 4E approaches to cognition are increasingly introduced in educational contexts, little has been said about how 4E commitments can inform pedagogy aimed at fostering ethical competencies. Here, we evaluate a 4E-inspired ethics exercise that we developed at a technical university to enliven the moral imagination of engineering students. Our students participated in an interactive tinkering workshop, during which they materially redesigned a healthcare artifact. The aim of the workshop was twofold. Firstly, we wanted students to experience how material choices at the levels of design and functionality can enable morally significant reimaginings of the affordances commonly associated with existing artifacts. We term this type of reimagining world-directed moral imagination. Secondly, through the design process, we wanted students to robustly place themselves in the lived embodied perspectives of (potential) users of their selected artifacts. We term this person-directed moral imagination. While student testimonies about the exercise indicate that both their world-directed and person-directed moral imagination were enlivened, we note that the fostering of robust person-directed moral imagination proved challenging. Using 4E insights, we diagnose this challenge and ask how it might be overcome. To this end, we engage extensively with a recent 4E-informed critique of person-directed moral imagination, raised by Clavel Vázquez and Clavel-Vázquez (2023). They argue that person-directed moral imagination is profoundly limited, if not fundamentally misguided, particularly when exercised in contexts marked by emphatic embodied situated difference between the imaginer and the imagined. Building upon insights from both the 4E field and testimonies from critical disability studies, we argue that, while their critique is valuable, it ultimately goes too far. We conclude that a 4E approach can take on board recent 4E warnings regarding the limits of person-directed moral imagination while contributing positively to the development of moral imagination in engineering ethics education.

Care ethics has been advanced as a suitable framework for evaluating the ethical significance of assistive robotics. One of the most prominent care ethical contributions to the ethical assessment of assistive robots comes through the work of Aimee Van Wynsberghe, who has developed the Care-Centred Value-Sensitive Design framework (CCVSD) in order to incorporate care values into the design of assistive robots. Building upon the care ethics work of Joan Tronto, CCVSD has been able to highlight a number of ways in which care practices can undergo significant ethical transformations upon the introduction of assistive robots. In this paper, we too build upon the work of Tronto in an effort to enrich the CCVSD framework. Combining insights from Tronto’s work with the sociological concept of emotional labor, we argue that CCVSD remains underdeveloped with respect to the impact robots may have on the emotional labor required by paid care workers. Emotional labor consists of the managing of emotions and of emotional bonding, both of which signify a demanding yet potentially fulfilling dimension of paid care work. Because of the conditions in which care labor is performed nowadays, emotional labor is also susceptible to exploitation. While CCVSD can acknowledge some manifestations of unrecognized emotional labor in care delivery, it remains limited in capturing the structural conditions that fuel this vulnerability to exploitation. We propose that the idea of privileged irresponsibility, coined by Tronto, helps to understand how the exploitation of emotional labor can be prone to happen in roboticized care practices.

It is crucial for engineers to anticipate the socio-ethical impacts of emerging technologies. Such acts of anticipation are thoroughly normative and should be cultivated in engineering ethics education. In this paper we ask: ‘how do we anticipate the socio-ethical implications of emerging technologies responsibly?’ And ‘how can such responsible anticipation be taught?’ We offer a conceptual answer, building upon the framework of Responsible Innovation and its four core practices: anticipation, reflexivity, inclusion, and responsiveness. We forge a more explicit link between the practices of anticipation, reflexivity, and inclusion, while also enriching them with insights from disability studies, STS, design theory, and philosophy. On this basis we present responsible anticipation as an activity of reflective problem framing grounded in epistemic humility. Via the RI-practice of responsiveness we present responsible anticipation as a creative approach to engineering ethics, offering engineering students a critical yet productive perspective on how ethics may inform innovation.

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.

The COVID-19 pandemic has brought about a pervasive digitalization of our social and practical lives. For many, this has signified a substantial loss, with the pandemic underscoring that in-person interactions play a key if not constitutive role in well-being. At the same time, many disabled people and disability rights activists have celebrated the increased accessibility to practical and social spaces enabled by the pandemic-induced embracing of online communication platforms and other digital technologies. With that, the pandemic offers the opportunity to rethink post-pandemic values; prompting us to ask what the pandemic may have taught us about the significance of accessibility and what it means for accessibility to be promoted through technological interventions.

Our paper starts from the premise that promoting accessibility and resisting ableism in technology development are morally imperative. On this basis, we outline two distinct conceptions of accessibility, paired with two conceptions of how access thus understood can be promoted through technology. The first conception of accessibility builds off the notion of affordances, taken from the field of ecological psychology. Using the pandemic as a powerful illustrative case, we show that an affordance-based notion of access underscores the link between a person’s sense of well-being and their habitual sensorimotor embeddedness in a world that they experience as a space of familiarity. In Sect. 10.4, we will present Warm Technology as a paradigmatic example of a design-approach aimed at designing for world-familiarity – thus supporting accessibility in one sense of the word. The second conception of accessibility comes from the field of Crip Technoscience and underscores technology’s potential to create access not by promoting world-familiarity but precisely by creating friction and disruption within habitual familiar practices and ways of perceiving the world – particularly when those practices and perceptions reflect an ableist value-system. Though these two perspectives may appear to be in conflict with one another, our goal is to defend the importance of both. Promoting accessibility, we suggest, involves a readiness to oscillate between two normative imperatives: (1) recognizing how human well-being depends on world-familiarity, which, in turn, can be promoted or thwarted through design and (2) recognizing how world-familiarity can harbor pernicious biases that can be called into question through material gestures of defamiliarization. By presenting these two perspectives as mutually required in efforts to design for accessibility, and, furthermore, by framing the pandemic as an event that has placed us, en masse, in a defamiliarized position capable of attuning us to the normative significance of world-familiarity, we hope to better enable technologists and laypersons alike to reflectively evaluate if and how a technological innovation may (or may not) be access-promoting, such that it can contribute to a more just post-COVID world.

A number of companies have started to developed humanoid robots that (1) bear some physical resemblance to human beings, (2) have some ability to initiate movements (e.g. blinking; head-turning, gyration, etc.) and (3) possess some AI functionalities enabling quasi-intelligent environment-responsiveness and linguistic expression. The robots I am speaking of are sex robots. A promise frequently voiced by sex-robot developers (and some academics) is that sex robots will be “good companions” who can enrich and transform the romantic lives of human persons, particularly those who – for various reasons – have trouble entering into traditional love relationships with other humans. Curbing this technological enthusiasm, many philosophers have offered more critical anticipations of sex robots (sex-robot-anticipation hereafter) and the idea that they can, will, or should become good companions to human users. While these critical sex-robot-anticipations alert us to some of the potential harms that may follow from a proliferation of sex robots into society, the overarching aim of this chapter is to show that, by and large, these anticipations fall short. Specifically, they continue to frame the anticipation of sex robots around the question of their potential as good companions. In doing so, I argue that many sex-robot-anticipations at best marginalise key ethical questions pertaining to our potential future with sex robots. At their worst, these sex-robot-anticipations are inadvertently contributing to the potential realisation of a technology that they are precisely worried about. In the process of critically engaging with much of today’s philosophical sex-robot-anticipation, I will introduce two criteria I take to be of central importance for good sex-robot-anticipation; what I call ‘reflective anticipation’ and ‘technological groundedness.’

In this commentary, I raise one question and one critical comment about Rietveld’s normative claim that ‘artistic practices afford embedding technologies better in society’ (2019, p. 5). In what exact sense is this the case? It seems that Rietveld offers two interconnected but conceptually distinct answers to this question. The first focuses on art’s habit-breaking possibilities. The second concerns art’s ability to make the lived experiences of the stakeholders potentially affected by a given technology experientially concrete. I will discuss both points, and why I think more needs to be said about them.

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.

The paper explores the potential for improvisational techniques used in ethics tutorials with the aim of fostering moral sensitivity. Recently there has been an increased interest in researching how performance-based techniques can foster certain ethical competencies. In ethics education for engineering, role-playing games have been an example of performance-based technique successfully employed to help students understand the complexities of ethical decision-making. However, role-playing games have several limitations because of the rigid structure of the roles and of choices in the script, which may lead students to act detached from the situation. Based on the idea that we need to foster also practice-based skills in engineering ethics education, not solely analytic skills, we have encountered in the previous literature the hypothesis that improvisation games can help students rehearse what it is like to act morally in an engineering situation. To clarify what is the potential of improvisation in engineering ethics education, we observed and helped with designing a course centred entirely on improvisational techniques for engineering and science students. Drawing from this pedagogical experiment, we noticed that improvisational performance-based techniques managed to stimulate the student’s moral sensitivity. This happened by two effects that we named the spectator effect and the shared space of vulnerability effect that we describe in detail. While role-playing has acquired the status of a “classical” exercise in engineering ethics education, improvisation still needs to be adopted by ethics teachers. Through our experiment, we hope to have shown that there is definitely an untapped potential in this kind of exercise for increasing student’s moral sensitivity and engagement, thus making possible an increased moral agency.

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 paper I home in on an ethical phenomenon that is powerfully elucidated by means of enactive resources but that has, to my knowledge, not yet been explicitly addressed in the literature. The phenomenon in question concerns what I will term the paradox of moral perception, which, to be clear, does not refer to a logical but to a phenomenological-practical paradoxicality. Specifically, I have in mind the seemingly contradictory phenomenon that perceiving persons as moral subjects is at once incredibly easy and incredibly difficult; it is something we do nearly effortlessly and successfully all the time without giving it much thought and it is something that often requires effort and that we fail at all the time (also often without giving it much thought). As I will argue, enactivism offers distinctive resources for explaining the paradoxical nature of moral perception. These resources, moreover, bring out two important dimensions of ethical life that are frequently overlooked in contemporary ethical theory: namely the embodied and socio-technical environment-embedded dimensions of moral perception and moral visibility. As I make my argument, I will be connecting enactivism with insights from David Hume’s and Iris Murdoch’s moral philosophy as well as insights from the field of Epistemic Injustice. As such, I aim to situate enactivism within the larger theoretical ethical landscape; showing connections with existing ethical theories and identifying some of the ways in which enactivism offers unique contributions to our understanding of ethical life. While doing so, I will furthermore introduce two forms of moral misperception: particular moral misperception and categorial moral misperception.

Online therapy sessions and other forms of digital mental health services (DMH) have seen a sharp spike in new users since the start of the COVID-19 pandemic. Having little access to their social networks and support systems, people have had to turn to digital tools and spaces to cope with their experiences of anxiety and loss. With no clear end to the pandemic in sight, many of us are likely to remain reliant upon DMH for the foreseeable future. As such, it is important to articulate some of the specific ways in which the pandemic is affecting our self and world-relation, such that we can identify how DMH services are best able to accommodate some of the newly emerging needs of their users. In this paper I will identify a specific type of loss brought about by the COVID-19 pandemic and present it as an important concept for DMH. I refer to this loss as loss of perceptual world-familiarity. Loss of perceptual world-familiarity entails a breakdown in the ongoing effortless responsiveness to our perceptual environment that characterizes much of our everyday lives. To cash this out I will turn to insights from the phenomenological tradition. Initially, my project is descriptive. I aim to bring out how loss of perceptual world-familiarity is a distinctive form of loss that is deeply pervasive yet easily overlooked—hence the relevance of explicating it for DMH purposes. But I will also venture into the space of the normative, offering some reasons for seeing perceptual world-familiarity as a component of well-being. I conclude the paper with a discussion of how loss of perceptual world-familiarity affects the therapeutic setting now that most if not all therapeutic interactions have transitioned to online spaces and I explore the potential to augment these spaces with social interaction technologies. Throughout, my discussion aims to do justice to the reality that perceptual world-familiarity is not an evenly distributed phenomenon, that factors like disability, gender and race affect its robustness, and that this ought to be reckoned with when seeking to incorporate the phenomenon into or mitigate it through DMH services.

This paper focuses on engineering ethics education utilizing Responsible Innovation (RI). As a forward-looking approach aiming to embed ethics within innovation practices, RI strives to align technology development with societal values. However, when teaching the concepts and methods of RI, we face two intertwined challenges. First, RI presupposes we can estimate the consequences of an innovation or design intervention, while evidence shows it is nearly impossible to fully predict the consequences of new technologies. RI acknowledges this by replacing an ambition to predict with a call to anticipate innovation-consequences. However, without a robust account of anticipation this merely kicks the can down the road. Second, RI seems to suggest that we know what is meant by a specific value (e.g., privacy, sustainability) and its relation to a specific technology. While such knowledge is key to an anticipatory perspective, values are often treated superficially and a historically in RI literature. To address these challenges, we argue that RI-focused education – and engineering ethics generally – should be fostering historically informed anticipation as a core competency. To do so, we will define and characterize a set of interrelated virtues essential for engaging in historically informed anticipation: moral sensitivity (an ability to identify values at stake), epistemic humility (an awareness of the limits of one’s understanding), and moral imagination (an ability to envision new perspectives and solutions). We suggest this can be cultivated via a novel teaching method that involves an in-depth historically informed normative analysis of a value technology dynamic (called a value-genealogy of technology).

The neurodiversity movement has called for a rethinking of autistic mindedness. It rejects the commonplace tendency to theorize autism by foregrounding a set of deficiencies in behavioural, cognitive, and affective areas. Instead, the idea is, our conception of autistic mindedness ought to foreground that autistic persons, often in virtue of their autism, experience the world in manners that can be immensely meaningful to themselves and to human society at large. In this paper I presuppose that the idea of neurodiversity is worth taking seriously and I explore to what extent it can be accommodated within a 4E cognition framework by scrutinizing two 4E approaches to autistic mindedness: Shaun Gallagher's interactionism (2004; 2008) and Hanne De Jaegher's autopoietic enactivism (2013). Although these accounts share a number of theoretical commitments, they are also marked by different points of emphasis. Though seemingly innocuous, I show that these differences end up having a significant impact on how autistic mindedness is brought in view and how, correspondingly, the idea of neurodiversity can get a foothold.

While the design of sex robots is still in the early stages, the social implications of the potential proliferation of sex robots into our lives has been heavily debated by activists and scholars from various disciplines. What is missing in the current debate on sex robots and their potential impact on human social relations is a targeted look at the boundedness and bodily expressivity typically characteristic of humans, the role that these dimensions of human embodiment play in enabling reciprocal human interactions, and the manner in which this contrasts with sex robot-human interactions. Through a fine-grained discussion of these themes, rooted in fruitful but largely untapped resources from the field of enactive embodied cognition, we explore the unique embodiment of sex robots. We argue that the embodiment of the sex robot is constituted by what we term restricted expressivity and a lack of bodily boundedness and that this is the locus of negative but also potentially positive implications. We discuss the possible benefits that these two dimensions of embodiment may have for people within a specific demographic, namely some persons on the autism spectrum. Our preliminary conclusion-that the benefits and the downsides of sex robots reside in the same capability of the robot, its restricted expressivity and lack of bodily boundedness as we call it-demands we take stock of future developments in the design of sex robot embodiment. Given the importance of evidence-based research pertaining to sex robots in particular, as reinforced by Nature (2017) for drawing correlations and making claims, the analysis is intended to set the stage for future research.