Computer Hacking and the Moral Standpoint: For Saints or Sinners? no comments
Initial thoughts on philosophy constitute the subject as a means to question, analyse and assemble thoughts and conceptions of the universe (Nagel, 1987). Furthermore, it has been mentioned that these analyses technically cannot be answered within the current available technology of that particular time. And so, early constructions of the ‘heavens’ and earth, from various religious eras, seemed contradictory to the later findings from scientific studies. Although, from this, further questions can be built upon this to create new philosophies of the universe. This insinuates that the foundations of philosophy stem from an innate human motivation to learn about the world around us and question our very purpose within it. Whether in hindsight that an act of communications hacking is indeed relevant or even significant to the purposes of human beings on planet earth and within the universe.
Not only does philosophy stem from an ideology of ‘nothing is certain’, it also strives to suggest that there are implications and ramifications for such actions associated with what is humanly and technologically possible. Brian Harvey (1985) analyses the ethical consequences of such hacking actions and that the human associated with the action will indeed, over time, become desensitised to the ethical implications as a consequence of their actions. This seems as though it is dependant upon whether they are hacking for the greater good or whether it a simple act of breaking down security systems in order to alter the intended message to its audience.
Furthermore, Harvey (1985) notes that the ethical understanding of a human being is something that is learned, something that is driven from our interaction with the environment and with society, that ethical understanding and awareness are social phenomena that are altered according to variables such as gender, race, religious belief, culture and status. In reference to communications hacking, the ethical implications are based on the judgement from the end-user or the audience of the message and not of the hackers themselves. Although, this begs the question of whether empathy is an emotion on the flipside to perceived ethical discrepancies.
In a news article, the Vatican stated that hackers are subjects associated with a greater good, that they are driving us away from the restrictions and securities of western society and that freedom of speech and the right to know such information is a part of society (Discover Magazine, 2011). In reference to one of my previous posts, this article continues down the route that hacktism is the ideology associated with the freedom of information.
It is clear to see that there is a crossover point between political action and philosophical theory. In my next entry I shall be researching how philosophical theories are represented as political ideologies and how this may affect societies perceptions on communications hacking. Does political reasoning give the hacker the excuse to perform such actions?
Discover Magazine. (2011). Vatican Says Computer Hackers are More Saint than Sinner. Retrieved: November 6th, 2012 from blog.discovermagazine.com
Harvey, B. (1985). Computer Hacking and Ethics. Retrieved: November 6th, 2012 from www.cs.berkeley.edu.
Nagel, T. (1987). What Does it All Mean? A Very Short Introduction to Philosophy. Oxford: Oxford University Press.