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Bjelajac, Ž., Filipović, A., & Stošić, L. (2023). Can AI be evil: The criminal capacities of ANI, International Journal of Cognitive
Research in Science, Engineering and Education (IJCRSEE), 11(3), 519-531.
and capabilities of the human brain. The pinnacle of AGI would be equivalence with human intellectual
capacity, while articial superintelligence (ASI) would signicantly surpass human intelligence and the
cognitive abilities of the human brain. Research in this eld is ongoing, but no known form of strong
articial intelligence currently exists. Articial intelligence is emerging as the predominant driving factor
of the current era. ANI is becoming the central player in various sectors of life. Progress promises
innovations that will improve healthcare, education, trade, industry, and many other elds. However, along
with undeniable progress, which remains largely in the realm of predictions, the proliferation of ANI poses
an ominous threat of unknown provenance, intention, and form, as humanity increasingly relies on AI.
The omnipresence of ANI brings forth a series of profound ethical and legal questions and dilemmas that
require careful consideration and the establishment of responsible frameworks.
One of the central philosophical questions in the context of the ontological aspects of AI technology
is, ‘Can articial intelligence be evil?’ The concept of ‘evil’ is traditionally associated with the intent of
conscious beings to inict pain, harm, or injustice on other conscious beings. It is presumed that higher
forms of articial intelligence (AGI and ASI) might or should have consciousness and free ontological
existence, allowing them to choose evil as a form of behavior. However, concerning articial narrow
intelligence (ANI), the ontological paradigm of this noumenon excludes consciousness and intent,
shedding light on this matter in a different way. ANI is a product of human engineering and represents
a collection of algorithms and data that enable machines to autonomously perform tasks that typically
require human intelligence. This technology can cause harm, and it can exhibit activities and qualities
reminiscent of malevolence that we would attribute to conscious beings. The question that arises is how
to interpret and understand the negative consequences and whether, in the context of actions by articial
intelligence, we can classify them as ‘evil’.”
Moral Evil in the Behavior of Articial Narrow Intelligence (ANI)
An essential dialectical opposition exists between the ontological concepts of humans and articial
intelligence. Humans, upon gaining consciousness and reason, became free beings, possessing free
will that grants them the right and the ability to choose evil as a way of life. Human beings acquired their
freedom through hubris, a just rebellion against the cosmic or divine order. They survived this rebellion
but ceased to be ethically and mentally perfect, striving now to create an articial copy of themselves (AI)
that would be devoid of the imperfect attributes of humans—a replication of humans before committing
the original sin. Can humans, inherently free but mentally imperfect and ethically fragile, create a perfect
articial intelligence? To what extent are humans capable of, while crafting various forms of articial
intelligence, avoiding the implementation of their own limitations and the ‘dark side’ of their personalities
in AI, even if only in ANI? This is also an epistemological question. When an AI entity reaches singularity, it
will learn from the people around it (see more: Bostrom, 2014). What will an AI entity learn from observing
human interactions and behaviors? The answer must be rather grim and dystopian.
ANI lacks consciousness, intent, or the moral capacity of conscious beings, necessitating a different
approach. When we contemplate ‘evil’ in the context of ANI, we must exclude the copying of logical
and legal postulates of theories and practices related to human behavior, particularly the reasons for
‘culpability exclusion’ in humans who have committed a criminal act. With ANI, our focus should be on the
negative consequences, harm done, and the risks posed by this technology. From the perspective of the
ethics of the human community, the ethical characteristics of AI entities present a kind of ethical dilemma.
The concept of ‘evil,’ in the sense of an ethical, civilizational, normative category of human life, is regarded
as ‘intentionally and consciously inicting pain on a conscious being’ (Rasel, 1982). The fact that ANI has
no intent to cause harm, nor any consciousness to do anything wrong to anyone or anything, cannot be
a reason for excluding ANI’s culpability. Hence, among experts in ANI, concerns are growing that ANI
could engage in activities that people perceive as causing severe harm. This is particularly relevant in the
context of potential misuse of ANI for military purposes. ANI can be integrated into weapon systems to
enable autonomous tracking, targeting, and attacking of human targets. The technology of ‘autonomous
weapon systems’ controlled by ANI can be misused to target civilian objects or innocent people. ANI can
be used to generate false information, videos, and texts to spread misinformation and propaganda for the
purpose of destabilizing opponents. It can be used for mass surveillance of citizens’ communications and
movements, jeopardizing privacy and civil liberties. It can be used to conduct sophisticated cyberattacks,
including attacks on critical infrastructure, military systems, or communication networks. ANI can manifest
‘evil’ through bias and discrimination in its decisions. ANI algorithms created on unfair or biased data can
result in injustice and harm with very severe consequences. The automation brought by ANI can result in
job losses and changes in the labor market, which unemployed individuals may perceive as evil.