Abstract
This chapter outlines two key ethical issues associated with the possible development of brain-computer interfaces (BCIs) for enhancement purposes. Following a brief introduction to brain-computer interfaces, a scenario in which their use for enhancement purposes becomes commonplace is sketched. General ethical issues associated with the widespread adoption of brain-computer interfaces for enhancement are then introduced. The concept of privacy is presented and various issues surrounding this concept are discussed. BCIs are likely to create new challenges in relation to informational privacy and psychological privacy. These challenges are explored, particularly in relation to liberty, autonomy, personal identity, psychological well-being, and safety. It is recommended that the privacy of future BCI users is protected. Following this, the related concept of autonomy is introduced, and various issues surrounding this concept are examined. The manner in which BCIs are likely to impact autonomy is explored, with a particular focus on freedom, brain hacking, and the transfer of autonomy. Due to the moral significance of autonomy, it is recommended that restrictions are placed on the development and availability of certain types of BCIs.
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Notes
- 1.
Augmented reality refers to scenarios in which the real, physical world is overlaid with computer-generated imagery or information, accessible via a device such as a mobile phone or Google Glasses.
- 2.
Indeed, virtual reality theorists have argued that the brain does not easily distinguish between the real and the virtual on a perceptual level (Blascovich and Bailenson 2011).
- 3.
The categories of privacy mentioned above plausibly overlap, particularly where BCIs are concerned. For instance, someone using a BCI to “hack” a mind would obviously breach informational privacy by gaining information to which they have no right. This information might also concern intimate relations of that person with another, thus, breaching associational privacy. Finally, from a materialist perspective, hacking the mind, removing some information from the brain is breaching a person’s physical privacy.
- 4.
Article 12 of the Universal Declaration of Human Rights (1948) says: “No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks” (“The Universal Declaration of Human Rights,” 1948).
- 5.
However, questions might arise regarding the voluntariness of the choices to use a BCI in a world in which the social and economic systems of society are designed for use with BCIs in a similar manner to the necessity, in many parts of the world, of access to the Internet. A society in which BCIs are the norm may exert enough pressure on people to use them that the choice cannot be considered voluntary.
- 6.
- 7.
(see Morozov 2013)
- 8.
Transferring authority over oneself might be attractive to members of religious cults or for erotic reasons, for instance.
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O’Brolcháin, F., Gordijn, B. (2015). Ethics of Brain–Computer Interfaces for Enhancement Purposes. In: Clausen, J., Levy, N. (eds) Handbook of Neuroethics. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-4707-4_89
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