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Artificial intelligence
OpinionHong Kong Opinion
Jonathan Johnson

Opinion | Universities must take ethics seriously – before AI does more damage

The misuse of AI points to the need for universities to redouble their efforts to teach not just knowledge, but also moral character

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The HKU campus in Pok Fu Lam. Many of Hong Kong’s universities are already seeking to form students’ character while they pass through their halls, but the need is great and our efforts must be redoubled. Photo: Dickson Lee

It has not taken long for universities to discover ways artificial intelligence (AI) is being used for bad ends. Reports tell of university students being duped by scams leveraging new technologies. But students aren’t just being abused by the misuse of these new technologies. Some are using AI to abuse others.

We are dealing with the fallout of a student’s use of AI tools to create pornographic images of unwitting classmates and educators. While the useful growth in AI tech has been breathtaking, there has been no corresponding growth in safeguards against misuse or a groundswell of consensus on how it ought to be used ethically.

Technology, including AI, is not in itself ethical. Neither is intelligence. Intelligence can’t cancel out immorality, but it might make a “more clever devil” – to use an oft-quoted phrase. Intelligence and mastery of technology are better described as competencies – our abilities to do things, and do them well, for good or ill.

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University campuses are amazing places to learn competency. However, ethical behaviour, personal morality and the pursuit of a virtuous life are about more than competence – they are about character. Our universities in Hong Kong are among the best in the world at teaching competencies, but what about character?
Officials are rightly expecting that universities should put more effort into instilling values and moral education among students. These aims for our higher education system are not novel as universities were initially established as places of learning virtues alongside skills in religious and legal communities.
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In Asia, there was classically no division between competence and character. In the Analects, Confucius mourned the acquisition of knowledge and skill without the accompaniment of virtue. As translated by D.C. Lau, he said: “It is these things that cause me concern: failure to cultivate virtue, failure to go more deeply into what I have learned, inability, when I am told what is right, to move to where it is, and inability to reform myself when I have defects.”

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