It is well known that from time immortal, individualistic thinking (focusing on consequences for oneself) has always been a dominated characteristics of human being also but his association with modes of family and society has always compelled him to think beyond self which itself is an important fabric of a healthy social system. Birabal and Akbar story about who is most lovable to a person also highlight the root of individualistic thinking of human. Akbar asked his wise-men of his court the answer to this question and everybody replied with differently.
Some said a child to a mother is most lovable (particularly to a monkey mother who even cling her dead offspring to her body until it reduce to a carcass), some said others but Birbal stick to the answer of individualistic nature of human/animal. On the arguments from all sides, Akbar asked Birbal to prove his hypothesis. A mother monkey along with her baby was put in a dry water-well such that which she was unable to jump out along with her baby. As the water was rushed into the water-well, with the water level rising, mother monkey was shifting her infant towards the upper side of her body to save him (baby) from drowning. Everybody in the court was criticizing Birbal for his unrealistic and unjustified answer. However, with rising level of water to the shoulder, when mother monkey realized that she no more can save her child, she left the child in the water and jumped out of the water-well to save her own life.
It is generally said that human is a social animal and morals more than success are considered important pillars of our personality making us more social and socially acceptable. In this era of living, we totally depend on the various uses of electronic devices throughout the day and night. Growth of electronic industry illuminates how the present youth is engaged with digital media but relatively little attention has been given to moral issues. New research suggests that our morality may depend upon our use of electronics. Reactions to messages we receive on the social media, surprisingly enough, may depend on whether we are communicating on a smartphone or a personal computer. It is concluded that people's moral judgments depend on the digital context in which a situation is presented. We are regularly noticing that present generation engrossed with the use of electronic devices (like smartphone) are frequently meeting with accidents. People are not bothered to help the victims but instead will be busy in making videos of the victims. Personal isolation is a growing phenomenon in families and society as people are over occupied with the use of electronic devices. It is equally important to take into account the extent to which youth approaches to online life including moral or ethical considerations. In the people engrossed with online media, it is found that individualistic thinking (focusing on consequences for oneself) dominated their thinking; moral thinking (considering known others) is somewhat prevalent; and ethical thinking (acknowledging unknown others and communities) is least prevalent.
Moral challenges of digital life
It is important to explore the metaphysical role that information might play in philosophy. If we were to begin with the claim that information either constitutes or is closely correlated with what constitutes our existence and the existence of everything around us, then this claim means that information plays an important ontological role in the manner in which the universe operates. Information technology is ubiquitous in the lives of people across the globe. These technologies take many forms such as personal computers, smart phones, internet technologies, as well as AI and robotics. In fact, the list is growing constantly and new forms of these technologies are working their way into every aspect of daily life. They all have some form of computation at their core and human users interface with them mostly through applications and other software operating systems. In some cases, these technologies are even opening up new ways for humans to interacting with each other. The situation described with the use of information technology is no different from the moral issues revolving around the production, access, and control of any basic necessity of life. Questions of the production, access, and control of information will be at the heart of moral challenges surrounding the use of information technology. Digital information is non-exclusory, meaning we can all, at least theoretically, possess the same digital information without excluding its use from others. This is because copying digital information from one source to another does not require eliminating the previous copy. Only appeals to morality, or economic justice might prevent the distribution of certain forms of information. For example, digital entertainment media, such as songs or video, has been a recurring battleground as users and producers of the digital media fight to either curtail or extend the free distribution of this material. Therefore, understanding the role of moral values in information technology is indispensable to the design and use of these technologies.
Electronic surveillance has insidiously seeped into the fabric of society with little public debate about its moral implications. The new technologies offer comfort and security to someone but others perceived them also as a sinister tool of repression and social control. Nervousness at being watched has been replaced increasingly by nervousness if we're not. These technologies are now becoming widely available to health care professionals who have had little opportunity to consider their ethical and moral ramifications. Electronic tagging and tracking devices may be seen as a way of creating a more secure environment for vulnerable individuals such as the elderly with dementia or people with learning disabilities. However, the proponents of surveillance devices have met with considerable resistance and opposition, from those who perceive it as contrary to human dignity and freedom, with its connotations of criminal surveillance.
We are more concerned about our children’s media use for their knowledge growth with enough learning but least concerned whether it makes them more hostile and aggressive and increases their chances of becoming violent adults. No doubt media-based experiences contribute to users’ knowledge structures, including their person schemata (i.e., typical characteristics of people or groups of people) and their behavioral scripts (expectations of how people behave in particular situations). However, the exposure to violent, hostile content (whether in TV programing, in films, in music, or in video games) increases the probability that aggressive thoughts and feelings are activated and tends to increase arousal. These thoughts and feelings, combined with arousal,
It might be helpful to define the words “morality” and “ethics” because they’re often thought to be one and the same. Morality is a personal set of beliefs, and you could say that it’s the core of who we are as individuals. Ethics is expressed in terms of the expectations and the sanctions that are defined and enforced by a certain culture and society. We’re not necessarily born with ethics or morality but a great deal of it is acquired. The decline of morality is on public display more than ever. Technology lets the world see people everywhere behaving badly: Videos of fights in public quickly go viral, folks bicker and bully on social media, and many think nothing of posting nearly naked photos for the world to see.