9) Ethics change with technology.

Ethics change with technology.

Ethics, in our part of the world, may be considered to have advanced, at least in its pretensions, to the anthropocentric stage of evolution. Aggregation has advanced from individual to tribe, and from tribe to race, and from race to sex, and from sex to species, until to-day the ethical conception of many minds includes, with greater or less vividness and sincerity, all sexes, colors, and conditions of men. The fact that an animal is a human, that is, that he belongs to the hominine species of beings, entitles him, regardless of his imperfections, to some sort of consideration.

Human nature as we know it is, nevertheless, malleable and manageable. It may be radically modified as a result of advances in bio-, molecular, nano- and computational technologies. It will therefore be essential to establish a clear code of ethics regulating the use of these technologies sooner rather than later.

I want, however, to conclude by calling attention to a less visible form of social action: norms of social behavior, including ethical and moral codes. I suggest as one possible interpretation that they are reactions of society to compensate for market failures. It is useful for individuals to have some trust in each other's word. In the absence of trust it would become very costly to arrange for alternative sanctions and guarantees, and many opportunities for mutually beneficial cooperation would have to be, foregone.

All mankind lives and each man strives by codes of conduct mutually agreed. Perhaps these codes are good, perhaps they're bad, it's only evident they're codes. Mores bind the race. Co-action then occurs. Thought and motion in accord. A oneness then of purpose and survival so results. But now against that code there is transgression. And so because the code was held, whatever code it was, and man sought comfort in man's company, he held back his deed and so entered then the bourne in which no being laughs or has a freedom in his heart.

The fact that we are constantly choosing between different values without a social code prescribing how we ought to choose does not surprise us and does not suggest to us that our moral code is incomplete. In our society there is neither occasion nor reason why people should develop common views about what should be done in such situations. But where all the means to be used are the property of society and are to be used in the name of society according to a unitary plan, a “social” view about what ought to be done must guide all decisions. In such a world we should soon find that our moral code is full of gaps.

We frolic in our emancipation from theology, but have we developed a natural ethic — a moral code independent of religion — strong enough to keep our instincts of acquisition, pugnacity, and sex from debasing our civilization into a mire of greed, crime, and promiscuity? Have we really outgrown intolerance, or merely transferred it from religious to national, ideological, or racial hostilities?

Moral codes are like the ocean. Some people live by them, while others, such as myself, would rather live by a lake.

Ethical business practices are the backbone of a resilient and responsible economy, driving both trust and long-term success. With ethics as our guide, and integrity in stride, we build a future wide, where trust and profit reside.

"As a general rule: the more you institutionalize rules of ethical behavior that should be voluntary (say anti-racism, anti-sexism), the more they will be used as a cover for unethical actions. Moral: remove all diversity rules for the sake of diversity." -

Ethics is the essence of worldly dealings. If you are ethical but do not have a lot of money, you will still have peace of mind and if you are unethical but have a lot of money, you will be miserable.

Ethical fading is not an event. It doesn't just suddenly arrive like a switch was flipped. It's more like an infection that festers over time.

Ethical ideas and sentiments have to be considered as parts of the phenomena of life at large. We have to deal with man as a product of evolution, with society as a product of evolution, and with moral phenomena as products of evolution.