Tag: algorithms

Categorieën
AI Ethiek Technologie Theologie

Reactie op artikel ‘Kunstmatige Intelligentie en het gevaar van reductionisme’ van Jochemsen/ Peters

Cover themanummer Radix over AI. Bron: Radix magazine

Gepubliceerd in Radix 2022-02 en ook te lezen op de website van Techtics

Inleiding

Het themanummer over kunstmatige intelligentie, hierna verder afgekort tot AI,[1] van het christelijk tijdschrift Radix bevat diverse artikelen over de rol die AI speelt in onze samenleving en in het bijzonder hoe dit gekoppeld is aan geloof en ethiek. Zoals ik vorige maand al op Twitter aankondigde, geef ik in dit artikel een reactie op het artikel van Jochemsen en Peters (2022) waarin zij betogen dat AI in zichzelf leidt tot een reductie van de werkelijkheid waarbij zij in hun betoog gebruik maken van de inzichten uit de Reformatorische wijsbegeerte van de Nederlandse filosoof Herman Dooyeweerd (1894-1977). Ik ben zelf erg gecharmeerd van Dooyeweerds visie op de werkelijkheid en was ook blij verrast dat beide heren zijn gedachtengoed gebruiken om het verschijnsel van AI te analyseren.

Wat is AI?

Het lezenswaardige artikel begint met een uiteenzetting van voorbeelden waarin de goede en de donkere kanten van AI worden duidelijk gemaakt. Ondanks dat de lezer een indruk krijgt wat AI ongeveer is, ontbreekt het aan een goede definitie ervan. Ik vind dit persoonlijk een gemiste kans omdat het hierdoor niet altijd helder is wanneer de auteurs over AI spreken, of in het algemeen over technologie. Een goede definitie die ik zelf vaak gebruik in mijn dagelijkse werk als docent en spreker over AI staat in het recente WRR-rapport over AI (WRR 2021) waarin AI gedefinieerd wordt als “systemen die intelligent gedrag vertonen door hun omgeving te analyseren en – met enige graad van autonomie – actie te ondernemen om specifieke doelen te bereiken” (WRR 2021: 12). Een heldere definitie is het vertrekpunt om duidelijk te schetsen wat AI is en daarbij af te rekenen met een hardnekkige, maar verkeerde, beeldvorming die er is in onze maatschappij. Het is niet voor niets dat demystificatie van AI (WRR 2021: 139-144) als een van de vijf opgaven wordt genoemd waarin duidelijk moet worden gemaakt waar we het nu eigenlijk precies over hebben als we over AI spreken, met andere woorden, wat is AI wel en wat is het ook vooral niet.

De beide auteurs schrijven terecht dat big data een essentieel onderdeel van AI is, echter men verzuimt om ook hier een goede definitie te geven zodat het gevaar ontstaat dat mensen hun eigen verwachtingen gaan projecteren op wat big data is. Daarnaast zou je je kunnen afvragen of er ook zoiets is als small data en of dit geen invloed heeft op AI. Mijn insteek is dat alle data de belangrijkste grondstof zijn voor AI, of zoals ik elders geschreven heb, dat data wordt gezien als de nieuwe olie (Esselink 2022: 6). Data is de brandstof voor algoritmes die met behulp van statistische technieken, hetgeen we vandaag vaak machine learning noemen, voorspellingen kan genereren die de input vormen voor AI systemen. De informatie die door AI wordt gegenereerd, wordt vaak gezien als nieuwe kennis die moet leiden tot het nemen van betere beslissingen. Jochemsen en Peters (2022: 116) verwijzen hiervoor naar een bekend model uit de wereld van analyse: het DIKW-model en laten tegelijkertijd met behulp van Dooyeweerds filosofie dat kennis niet tot informatie te herleiden is.

Dooyeweerd en AI

Het interessante aan Dooyeweerds beschrijving van de werkelijkheid is dat dit, mijns inziens, een van de beste beschrijvingen/ modellen in de filosofie is die poogt om recht te doen aan de complexiteit, veelkleurigheid en ambiguïteit van de realiteit. Het resultaat is een model dat een goede basis vormt voor de antropologische vraag wie de mens is en hoe deze zich tot zijn/ haar technologische omgeving moet verhouden, met andere woorden, Dooyeweerds filosofie biedt een uitstekende basis voor techniekfilosofie zoals door anderen ook eerder is uitgewerkt (zie bijvoorbeeld Verkerk 2014, Verbeek 2008). De kracht van Dooyeweerd zit in de anti-reductionistische benadering van de werkelijkheid en het is ook terecht dat de auteurs wijzen dat een groot gevaar van AI is dat de werkelijkheid wordt gereduceerd tot de modaliteiten data en ruimte. Het is niet voor niets dat in een recent rapport van de Nationale Ombudsman terecht gewaarschuwd wordt dat een burger meer is dan een dataset (Ombudsman 2021). Onze hang naar technisisme (Jochemsen & Peters 2022: 112) zorgt ervoor dat we in deze tijden proberen met behulp van data en AI grip op de werkelijkheid te krijgen die leidt tot zekerheid, veiligheid en betekenis. Er wordt in het artikel overtuigend beargumenteerd dat technologie daardoor niet neutraal is en een veel grotere spirituele lading heeft dan menigeen zich beseft. Door het gebruik van Dooyeweerds modaliteiten ben je dus in staat om de rol van technologie goed te analyseren. Ik vind dat beide auteurs dit overtuigend hebben weergegeven in dit artikel. Waar het aan schort is dat het niet altijd duidelijk is of men het heeft over de rol van technologie in zijn algemeenheid of over AI. Ik had graag gezien dat beide heren in de toepassing van Dooyeweerds techniekfilosofie specifieker op het domein van AI waren ingegaan. Daarnaast spreken zij ook over het verschil tussen correlatie en causaliteit en lijkt het alsof door AI dit verschil niet meer bestaat en er daardoor verkeerde beslissingen worden genomen. Dit zal ook wel regelmatig gebeuren, maar ik vind dit veel te generaliserend, omdat ik weet dat vanuit de beroepspraktijk van data scientist en AI-ingenieurs hier heel veel aandacht aan wordt besteed om dit zoveel mogelijk te voorkomen (Sahoh et al. 2022). De werkelijkheid is dus veel genuanceerder dan hier wordt geschetst. Daarnaast is het jammer dat er in dit artikel geen aandacht is voor andere problemen die AI met zich meebrengt zoals impliciete vooroordelen, racisme, privacy en verantwoordelijkheid voor de uitkomsten van algoritmes om er maar een paar te noemen (zie bijvoorbeeld Muller (2020) voor een goede introductie). Als laatste vind ik dat de auteurs het begrip data te veel veralgemeniseren en het daardoor onterecht zien als één modaliteit waartoe de werkelijkheid gereduceerd kan worden. In de werkelijkheid speelt de dataficering een steeds belangrijkere rol op meerdere modaliteiten, oftewel, op verschillende niveaus neemt de rol van data toe. Een voorbeeld hiervan is de toename van de rol van data in de psychologie en biologie wat geleid heeft tot nieuwe specialismen die computational psychology of computational biology worden genoemd (Bartlett et al. 2022).

Conclusie

Ik vind dat de auteurs een goede bijdrage hebben geleverd in dit artikel door AI te analyseren met behulp van Dooyerweerds filosofie. Door het gebrek aan goede definities gaan ze soms te kort door te bocht en is het soms te generaliserend. Ik hoop dat deze reactie daarom een welkome aanvulling op dit artikel mag zijn.                                                                 

Bibliografie

Bartlett, L., Pirrone, A., Javed, N., & Gobet, F. (2022). “Computational scientific discovery in psychology.” Perspectives on Psychological Science.

Esselink, Jack. (2022). “Wat moet je als christen met kunstmatige intelligentie?” OnderWeg, jaargang 8 #5, 6-9. https://www.onderwegonline.nl/20561-wat-moet-je-als-christen-met-kunstmatige-intelligentie.

Jochemsen, Henk & Peters, Hugo. (2022). “Kunstmatige Intelligentie en het gevaar van reductionisme.” Radix 48 #2, 107-119.

Müller, Vincent. (2020).  “Ethics of Artificial Intelligence and Robotics”, The Stanford Encyclopedia of Philosophy (Summer 2021 Edition), Edward N. Zalta (ed.), https://plato.stanford.edu/archives/sum2021/entries/ethics-ai/.

Ombudsman, Nationale. (2021). Een burger is geen dataset – Ombudsvisie op behoorlijk gebruik van data en algoritmen door de overheid (Den Haag: Nationale Ombudsman) https://www.nationaleombudsman.nl/nieuws/onderzoeken/2021021-een-burger-is-geen-dataset.

Sahoh, B., Haruehansapong, K., & Kliangkhlao, M. (2022).” Causal Artificial Intelligence for High-Stakes Decisions: The Design and Development of a Causal Machine Learning Model.” IEEE Access, 10, 24327-24339.

Verbeek, P. P. (2008). “Disclosing visions of technology.” Techné: Research in Philosophy and Technology, 12(1), 85-89.

Verkerk, M. J. (2014). “A philosophy-based ’toolbox’ for designing technology: The conceptual power of Dooyeweerdian philosophy.” Koers: Bulletin for Christian Scholarship, 79(3), 1-7.

WRR. (2021). Opgave AI – De nieuwe systeemtechnologie. (Den Haag, Wetenschappelijke Raad voor Regeringsbeleid) https://www.wrr.nl/publicaties/rapporten/2021/11/11/opgave-ai-de-nieuwe-systeemtechnologie.

[1] AI is de gangbare afkorting voor kunstmatige intelligentie en is gebaseerd op het Engelse Artificial Intelligence.

Categorieën
AI Technologie Theologie

Book review ‘Robot Theology’ by Joshua K. Smith

There is an advent of books that cover the intersection of technology and philosophy and discuss the societal and ethical impact technology has. However, reality has it there are not many books discussing the intersection of theology and technology, but that is changing as well. This book by Joshua K. Smith discusses the impact of artificial intelligence (AI) and robots on our lives. Smith is a theology scholar researching the ethics of AI and robots and also serves as a senior pastor in Mississippi (US). He wrote his PhD-thesis about robot rights and this book is a continuation of his research however, it is intended for a broad audience. The goal of this book is to approach the ethical and metaphysical assumptions of AI and robots through a theological lens and to build a bridge between robot ethics and Christian ethics. According to Smith, robots and AI are new media that will dramatically shape and influence our world and expose old, existential questions for humanity.

It is important that Christians participate in the discussion around the design of these technologies as “Christian scholarship provides a rich body of literature to help social and computer scientists think through care and the responsibility of innovation” (5). There are no direct references to Ellul’s work in the book, but Smith clearly points out how AI and robots will shape our world and how Christian should be present in this, which in my opinion clearly aligns with Ellul’s claims on technology and the role Christians should play in this.

The author starts with a description how humans have always tried to overcome their limitations and finiteness. Humans have always tried to use technology to accomplish this and Smith explains that technology is not simply a tool but has a telos and is inherently ethical. Artificial technology, both embodied (referred to as robots) and disembodied, will interact more and more with humans in their role as friend, servant or caretaker which has countless ethical implications that are explored in various chapters in the book. One of the best contributions the book makes, is what Smith calls the “revenge of metaphysics” (16) in which he exposes the metaphysical assumptions that are underpinning AI and robots which are based on evolutionary naturalism, or as Smith puts it, “thinking about AI and robotics is built upon a mechanical metaphysic, which means there is no room for thinking about nonmaterial objects or the supernatural” (37). Underpinning this instrumental view is the belief in power and progress, which is often veiled in eloquent Silicon Valley-rhetoric, but this may have serious ethical consequences and could potentially lead to dehumanization and marginalization. Smith underscores the importance of having the societal conversation about how AI and robots should be designed and integrated in our society so they could contribute to a better world together with humans. He advocates, just like Ellul would say, that it is important for Christian AI-practitioners, legal scholars, theologians, and ethicists to partake in this discussion since the Christian anthropology and ethics offers great resources about what it means to be human and how we should relate to the other.

It will become inevitable that robots and AI will become our new neighbors in the future and become part of our moral circle. The interesting proposition that Smith develops is not that AI and robots should have moral agency, but he focusses on moral patiency which creates room for robots and AI to have personhood. He points to how humans have gone about their domestic animals for the last millennia and how animal ethics has developed, and Smith foresees a similar development with how we will adopt robots and AI in our moral circle. He argues that the biblical notion of personhood offers nonhumans legal personhood which does not mean that they are on equal moral standing with humans. Smith argues that “there may, in the present and future, be ethical reasons to grant certain qualified entities negative rights and protections because it may positively impact human and environmental flourishing to do so” (45). Granting legal rights to AI and robots is an application of theological ethics as it protects the creators and creation and still leaves room for innovation within boundaries.

The last three chapters of the book delve into specific topics around the application of AI like friendship and companion robots and the use of AI and robots in pastoral ministry. These chapters can be read independently and, in my opinion, are less well developed as the main arguments described above. Chapter 6 Robots, Racism, and Theology is an exception to this and is very well written. In this chapter Smith explores the topics of race and how existing systemic societal biases are amplified based on the biased datasets that are used to train AI and robots. Based on the biblical notion of what it means to be human he emphasizes that ethnic diversity was a reality of creation (101) and that all people are created in the image of God and we should not let AI and robots become new slaves.

Being an AI-practitioner and theologian myself I can highly recommend this book for anyone who is interested in the intersection of AI and theology. Smith does a great job in describing the ethical and theological questions surrounding this topic. Despite it is a book that is being written for a general audience, the author often presupposes metaphysical knowledge which make some parts hard to read if you are not well known to this topic. Also, his technical description how AI works is too narrow in my opinion as an AI-professional. However, all in all this book offers a great introduction into what it means to be present in a modern world with new smart neighbors called AI and robots.

Joshua K. Smith, Robot Theology: Old questions through new media. Eugene, OR: Resource Publications. 146pp.

Categorieën
Ethiek Technologie Theologie

Book review Christian Ethics for a Digital Society by dr. Kate Ott

Introduction

One of the reasons why I am pursuing my master’s in Theology is to connect theology and technology from an ethical perspective. This intersection is a new genre but more and more theologians are starting to write about this topic. The most recent book I read is the book Christian Ethics for a Digital Society by dr. Kate Ott.1 The review starts with setting the stage, in which I will describe the context of the book and the writer. In the subsequent section I will summarize the key points of the book, which will be followed by a review and suggestions for the reader.

Setting the stage

Technology is playing an ever more important role in our daily lives which cries out for a critical and ethical engagement. However, according to the author, dr. Kate Ott, the majority of people isn’t able to provide such a response and react either in “crippling fear” or in “worshipful awe.”2 In her book she tries to move beyond the ignorance of the many, and come up with a critical engagement towards digital technology based on a daily ethical practice. According to Ott, traditional ethics “grounded in absolutes or calculations” will not suffice but different ethical approaches are needed that “embrace growth, interdependence, and creativity.”3 In the book she advocates for Christians to develop a digital literacy, which does not only mean reflection about technology, but also applying this in such a way that this leads to a “more just and inclusive world.”4 The interesting thing about the book is that the author is not a technologist but has a background in feminist theories and sexual ethics.5 Ott, who currently teaches at Drew University in the United States, uses this background and methods to come up with a practical ethical framework based on “embodiment and interdependence with creation.”6 In a way she has documented her quest to a critical and ethical engagement with digital technology from an outsider’s perspective. I have been working in the world of (software) technology for last two decades and I have read her book from a technology insider’s perspective. I must admit that the author has done a great job in explaining what technology does and bringing this into conversation with theology and ethics. The result is a unique book that not only provides ‘food for thought’ but challenges the reader to look in the screen (not in the mirror) and make a change.

Key points of the book

The book is structured around four themes from the world of digital technology: algorithms, social interaction using digital technology, archiving and surveillance technology and the environmental impact digital technology has on our planet. Each chapter provides an introduction to the topic and a critical theological and ethical reflection, or as the reviewer Jen Jones puts it “Each chapter extends discernment of digital technology encompassing individual, relational, and societal considerations and implications.”7 In the concluding chapter Ethical Hacking and Hacking Ethics, Ott drives the key points of the previous chapters home in proposing to approach digital technology like an ethical hacker. Hacking normally has a negative connotation to it, but transforming the digital society requires the mindset of a hacker and entails “the ethical call to gain access to the ecosystem of digital technologies and define the vulnerabilities to be patched as the perpetuation of social inequalities and injustices.”8 I will briefly discuss the key points of each chapter (theme) below.

Algorithms

The first chapter about algorithms, called Programming for Difference, is a topic that is closely related to my professional life.9 Algorithms are one of the most important components of digital technology and they mediate how we interact with the world. Based on data, algorithms make predictions that e.g., inform our internet searches, movie recommendations and social media feeds. In a way, algorithms adapt towards our needs and they make our lives more individualized and seem to promote diversity.10 However, Ott is quite right when she exposes the algorithmic paradox of diversity, as algorithms reduce human beings to quantifiable units and impose an “imperial dominance of sameness.”11 People are much more homogeneous than they are willing to admit and algorithms reflect and amplify their cultural biases. Many people unconsciously accept what the algorithms feed them and in this way, they are unaware of how the values of these algorithms shape their lives.12 Ott uses the Tower of Babel narrative (Gen. 11:1-9) to analyze algorithms from a theological and ethical point of view. This story is one of the most frequently used stories in the Bible used by theologians and biblical scholars, when they want to put technology in a biblical context. The key message is that humans in our era use technology in order to become more like God themselves, and in this way they resemble the people who tried to build the tower of Babel. God punishes the people by bringing confusion among the people by letting them speak different languages. Ott has a different hermeneutical approach, which clearly reveals her roots in feminist theology, emphasizing that it was God’s intention to have multiple languages as this is a token of diversity which is “a defining feature of creation.”13 In her opinion it is not the building of the tower that God condemns, but it is the use of a single universal language that erases all differences.14  She quotes the American professor in journalism Jack Lule to underscore how digital services providers in our time can be compared to the Babel narrative:

Tech Giants on the other hand consider digital technology and electronic communication a way of regaining what was lost at Babel. They suggest both through translation and the ubiquity of common media that again one language is being created.15

The quote above is a good example of the algorithmic paradox Kate Ott brings forward in her book. Algorithms are the language of our time and shape our culture in such a way that many are unaware of. One of the best parts in the book that I wholeheartedly agree with, is that she calls for a digital literacy in order to respond to digital technology in an ethical manner or as she puts it: “everyday ethical living in a digital world requires curiosity and basic literacy with how digital technology functions.”16 An appropriate ethical response to algorithms starts with an awareness how they function and how they do not promote diversity by default. Ott’s call to action is to actively stand up and defy algorithmic bias as much as one proportionally can. Those with greater knowledge and influence on how algorithms function, think of programmers or data scientists, have a greater responsibility than those who are end users.17 By actively engaging and by deliberate interaction with algorithms we become more digitally fluent and are co-creators who are asked to actively promote diversity and prevent that we all speak the same language powered by algorithms.

Social interactions on digital platforms

In the second chapter, titled Networked Selves, Kate Ott zooms in on the role digital platforms play on relationships people have with themselves, others and God. A lot of interactions between humans has shifted from the physical world to the digital world and especially social networking platforms, often referred to as social media, play an important role in this. This networked understanding of the self is the key ingredient of this chapter and Ott focusses on the role data plays in forming our identity, Ott calls this the datafied self, and our relationships with the other and God.18  Just like in the previous chapter it starts with the awareness of the role digital platforms play in the formation of our own identity; digital technology is no longer something separate, but it is completely integrated in our “being in the world,” in other words, we are “datafied, embodied, and spiritual beings.”19 This construct poses all kinds of moral questions about who we are supposed to be in relationship to ourselves, the other and to God, and for this Ott introduces the theological notion of attunement to help us orient ourselves. Attunement based on a trinitarian understanding of God is a model for being an innovative Christian that supports a networked approach of relationships and promotes inclusivity.20 The ethical approach that follows from the notion of attunement latches on to the approach how to deal with algorithms, as it was set out in the previous chapter. It starts with the awareness of how digital technology is using data to instrumentalize our relationships, especially on social media platforms, and how the algorithms used are based on values of the digital world.21 The algorithms can make us feel very networked, you can e.g. 500+ friends on Facebook, but they do not promote deeper relationships. The core value of attunement is to understand how this works and what role this plays in our lives.22 The identity that the algorithms compose of us is based on the data they have collected and processed, and this influences who we meet and what we see.23  This can have moral implications which many are unaware of. Digital platforms, powered by their algorithms, can promote bias and make us blind for the otherness of the others. An appropriate theological and ethical response, based on the notion of trinitarian attunement, is that we “recognize, understand, and liberate ourselves and society from racism and other moral deformations of our digitally embodied spirits if we are to live into God’s example of difference in unity as the imago dei of a networked self.”24

Archiving and surveillance technology

The previous chapter focused mainly on the way digital technology shapes our personal lives and relationships. In the third chapter Moral functions beyond the Delete key the primary focus is on how the boundary between private and public information is being changed by digital technology which raises ethical questions about privacy and surveillance.25 Digital platforms are a huge archive of all the digital interactions we have done, so every search, click, like and swipe is being stored and being used by the algorithms of the digital platforms. It seems that these platforms remember everything and that we live in a world where “forgetting has become a luxury.”26 In this chapter Ott focuses on the concept of forgiveness in the context of digital platforms that never forget. She uses the theological notion of metanoia for this and this is described as “the process by which faith positively enables the human capacity to make change.”27  The culmination of the amount of data archived has social shaping consequences at two levels. On the one hand it influences individual people’s behavior which raises moral questions about privacy, and on the other hand, at a more aggregated level, it raises questions about social surveillance. Again, data and algorithms have more impact on shaping behavior than the majority of people is aware of. And especially because of the “indelible nature of digital data” this can have great consequences.28 As seen in the previous chapters, an ethical response to this starts with awareness and deliberate actions on both the personal and legislative level.29 Some scholars suggest that a good response would be to be able to delete the data, however Ott claims that she prefers accountability at personal and systemic level (metanoia) over erasure. This would lead to better and restored relationships with others and with God.30

Environmental impact

The last theme Kate Ott covers in her book is about the environmental impact digital technology has. This chapter, dubbed Creation Connectivity, addresses a much-overlooked aspect of digital technology, which is the impact it has on the environment and the natural resources that are consumed. Since many people perceive digital technology as a potential solution to help fight environmental damage, they often don’t associate this with the environmental damage it inflicts.31 Ott argues for an “ecologically friendly digital technology” which is based on a theological model of interdependence with creation.32 This all starts, again, with raising awareness of the ecological footprint digital technology is making and for this Ott suggests the notion of mattering which is described by the sociologist Jennifer Gabrys as “it is a way to make an intangible both materially visible and have relevance or value.”33 By making the intangible visible, it should provoke people to think and ultimately would lead to an ethical response. Ott concludes the chapter that “awareness about the digital environmental impact is an important aspect of digital literacies” and this is an important ingredient for a Christian moral responsibility for a more just and diverse world.34

Ethical hacking

In the last chapter of the book, Ethical Hacking and Hacking Ethics, the author wraps her call to action up in the notion of ethical hacking. Hacking to her is an “ethical call to gain access to the ecosystem of digital technologies and define the vulnerabilities to be patched as the perpetuation of social inequalities and injustices.”35 The ethical responses she proposed in the previous chapters are about diversity, attunement metanoia and responsible co-creation.36 All can be summed up as increasing digital literacy in order to make a change. Ott argues that using a theological mindset can help us find a hermeneutical vocabulary that will help us interpret digital technology, and help us become a better datafied, spiritual and embodied being.37

Review and suggestions for the reader

Books about technology treated in the context of theology is an upcoming genre and I have read a couple of them. This book is clearly different, because of the author’s focus on social ethics and her outsider’s perspective. Ott does a great job in describing the current technological landscape and has clearly become proficient in what is happening in the world of digital technology. I must admit that, especially in the first chapter, she hits the nail on the head in discerning in how digital technology is influencing and shaping our lives. I also absolutely agree with her that we need to increase our digital literacy in order to start using digital technology in an ethical, responsible way. In the book theological and ethical concepts are innovatively intertwined and will leave the reader with lots of ‘food for thought’. The book is especially interesting for practitioners who want to learn more about how they should engage with digital technology in their Christian environment. This book will be helpful for e.g. ministers, theologians and philosophers. The book is less suited as a practical how-to guide in how to navigate as a Christian in the world of digital technology since it is more of an academic work. I found the chapter about the impact that digital technology has on our environment an eye-opener and I think lots of work has to be done in that space.

When you read the book, it becomes clear the author has a background in social and feminist/ womanist ethics. Her focus is predominantly on the power and biases digital technology embodies and how this can oppress and marginalize minorities and lead to less fair and unjust world. In my opinion she focuses too much on the oppressive and negative aspects that digital technology brings to bear and has left out counterexamples on how digital technology can help in creating a better world. The real world of digital technology, in my opinion, is more nuanced than the picture Ott paints. There are also many examples available on how e.g. algorithms and social media have increased the opportunities for refugees and helped physicians in third world countries to provide better care.38 My recommendation to other readers would be to complement reading this book with a book that focuses more on the positive outcomes digital technology offers. By contrasting and comparing both books one gets a more nuanced and better understanding on how digital technology works and what impact it has on our personal lives and society. Based on this, a robust ethical response can be grasped. In sum, I would definitely recommend reading this book for any Christian theologian or minister who is interested in the ethical consequences and workings of digital technology. Ott does an outstanding job in exposing the power digital technology has on our society and how this can lead to an unjust society. However due to the lack of focusing on the upside of digital technology I would recommend reading additional literature to inform one’s ethical response to digital technology.

References

Ficatier, Antonin. “Book Review: Kate Ott, Christian Ethics for a Digital Society.” Studies in Christian Ethics 33, no. 1 (2020): 130–133. https://doi.org/10.1177/0953946819883780d.

Jones, Jen. “Book Review: Kate M. Ott, Christian Ethics for a Digital Society.” Journal of Moral Theology 9, no.1 (2020): 249–250.

Ott, Kate M. Christian Ethics for a Digital Society. Lanham: Rowman & Littlefield, 2019.

Notes

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