{"id":868,"date":"2026-05-21T18:16:22","date_gmt":"2026-05-21T10:16:22","guid":{"rendered":"https:\/\/www.cie.hkbu.edu.hk\/division\/ss\/?p=868"},"modified":"2026-05-21T18:32:56","modified_gmt":"2026-05-21T10:32:56","slug":"2026-%e5%af%a6%e8%b8%90%e5%93%b2%e5%ad%b8%e6%b5%b7%e5%a4%96%e5%98%89%e8%b3%93%e8%ac%9b%e5%ba%a7","status":"publish","type":"post","link":"https:\/\/www.cie.hkbu.edu.hk\/division\/ss\/2026\/05\/21\/2026-%e5%af%a6%e8%b8%90%e5%93%b2%e5%ad%b8%e6%b5%b7%e5%a4%96%e5%98%89%e8%b3%93%e8%ac%9b%e5%ba%a7\/","title":{"rendered":"2026 \u5be6\u8e10\u54f2\u5b78\u6d77\u5916\u5609\u8cd3\u8b1b\u5ea7"},"content":{"rendered":"
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\u5982\u679c\u60a8\u7684\u646f\u611b\u4e4b\u4eba\u96e2\u4e16\uff0c\u60a8\u662f\u5426\u9858\u610f\u5229\u7528\u5176\u500b\u4eba\u8cc7\u6599\u5275\u5efa\u4e00\u500b\u4eba\u5de5\u667a\u80fd\u804a\u5929\u6a5f\u5668\u4eba\uff0c\u8b93\u4f60\u53ef\u4ee5\u96a8\u6642\u5c0b\u6c42\u5b89\u6170\uff1f\u9019\u6a23\u505a\u662f\u5426\u6709\u502b\u7406\u554f\u984c\uff1fCIE \u5be6\u8e10\u54f2\u5b78<\/em>\u5718\u968a\u9080\u8acb\u5230\u6d77\u5916\u6f14\u8b1b\u5609\u8cd3Professor Alexandre Erler (\u78b0\u5de7\u5728\u6e05\u660e\u7bc0\u524d\u5915) \u8207\u6211\u5011\u63a2\u8a0e Grief bots (\u54c0\u60bc\u6a5f\u5668\u4eba) \u7684\u502b\u7406\u554f\u984c\u3002\u6709\u4fee\u8b80Technology and the Future of Humanity<\/em>\u7684\u5be6\u8e10\u54f2\u5b78<\/em>\u540c\u5b78\u9078\u64c7\u64b0\u6587\u56de\u61c9Prof. Erler\u7684\u8b1b\u8ab2\u548c\u5373\u6642\u8a0e\u8ad6\u74b0\u7bc0\u70ba\u4f5c\u696d\u3002\u4ed6\u5011\u6a02\u610f\u5728\u6b64\u520a\u51fa\u5176\u6587\u7ae0\u9078\u7bc0\uff0c\u8207\u5e2b\u5f1f\u59b9\u5206\u4eab\u4ed6\u5011\u7684\u5b78\u7fd2\u6210\u679c\uff0c\u4e26\u7372\u53d6Professor Erler\u7684\u8a55\u8ad6*\u3002<\/p>\n\n\n\n

*We would like to thank Prof. Erler for his insightful comments to the students\u2019 responses. \u611f\u8b1dProf. Erler\u5c0d\u5b78\u751f\u56de\u61c9\u63d0\u4f9b\u8a55\u8ad6\u3002<\/p>\n\n\n\n

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The Founder of \u201cYou, Only Virtual\u201d [a company offering grief bots], claims that the technology aims to eradicate grief. Prof. Erler refutes it by stating that grief is a process that helps people learn how to cope with their lives without the deceased. But [I think] Harrison might ask, why do we need to learn that? What if the bereaved just relied on the grief bots throughout? My response is that Harrsion\u2019s statement presupposes that grief bad and needs to be eliminated, but there is a lot of evidence showing that people would live an even better life after experiencing the grieving process. For example, Oltjenbruns (1991) [1]<\/a> conducted a study to investigate the mental influence of the grieving process. 93 teenagers who lost their loved one were recruited in this study as subjects. 74% of them have a deeper appreciation of life\u2014they take an active role in discovering the new meaning in life without the deceased, and 53% of them developed emotional strength, which helps them face other loss in the future more calmly (including their own death).<\/p>\n\n\n\n

[\u2026] The grieving process can help to train our \u2018mental immune system\u2019. Analogically, the use of grief bots is similar to taking antibiotics unnecessarily. Our body might gradually lose the \u201cresilience\u201d in resisting bacteria. Using Albert Borgmann\u2019s terms, learning to seek a new meaning in life through grieving is an \u201cennobling burden\u201d [\u2026] but the grief bot seems to liberate the bereaved from it to a [possibly] more impoverished life.           (O. Cheung)<\/p>\n\n\n\n

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Dr. Erler discusses the issue of consent by applying Adrienne de Ruiter\u2019s argument on deepfakes, [\u2026] which defends a \u201cRight to Digital Self-Representation\u201d: one should have the right to reject one\u2019s digital likeness to be used when he would object to the way in which one is represented digitally. Accordingly, one should have the veto right on being made into a grief bots when one does not want to be misinterpreted. Yet, Dr. Erler questions whether this argument would be too restrictive. He illustrates by using the exceptions of satire and parody of public figures made by deepfake technology [, which are deemed acceptable]. (Image 3)<\/p>\n\n\n\n

I would like to defend that we should not [\u2026] neglect the consent of the deceased. Buddhist ethics empathizes that one should not be trapped in an egocentric view that prioritizes oneself among others, for it will bring more delusional desires [and hinder] one from reaching a wholesome state. A motivation of making grief bots is the desire that we will never be separated with our love ones, or to escape the grief which we believe we are unable to overcome. However, death is a natural process that we go through with or without external intervention. Grief bots create the delusion that we can continue to interact with a person who no longer exists and reject the natural process of departure. It would be even worse if we believe that the deceased\u2019s consent could be outweighed by the sensory benefits we gain \u2014 we believe that our emotional needs override the deceased\u2019s wish not to be made into an AI model. We adopt an egocentric approach in which we sacrifice others rather than getting rid of our delusion, and we would then lose the chance of nurturing compassion to others. (C. Yip)<\/p>\n\n\n\n

 Prof. Erler introduced the terms pro-tanto wrong<\/em>. \u201cPro-tanto<\/em> wrong\u201d means an action is wrong \u201cto its extent\u2019 but not necessarily \u201cjust wrong\u201d or \u201call-things-considered\u201d wrong. [\u2026] Borgmann\u2019s Device Paradigm argues that devices alter our way of taking up with life and the world. If the users turn to grief bots mainly for psychological comfort [\u2026], the real deceased person may eventually matter less, when the users\u2019 view on relationships gradually focus more on their own feelings resulted from interacting with the simulation. [\u2026] The real relationship is no longer valued for the irreplaceable persons involved, but more for the emotional, comforting effect provided. [\u2026]<\/p>\n\n\n\n

In the Q&A section, some classmates suggested that grief bots should be treated like fictional characters and that there is no difference between engaging with a grief bots and becoming emotionally invested in a fictional figure. I do not agree. Fictional characters are usually approached as fake from the start, but grief bots are not. For a case of stillborn baby grief bot, it still risks developing an intense and obsessive attachment. [Yet] the difference is not absolute: the over-attachment problem also occurs with fictional characters [consider the phenomenon of gamers attached to the digital pet Tamagotchi in the 90\u2019s]. No matter what, taking grief bots like fictional characters still encourages a form of excessive attachment. [\u2026] All things considered, I argue that the use of Grief bots is not merely pro-tanto wrong <\/em>but morally just wrong <\/em>in most cases. (W. Y. Cheng)<\/p>\n\n\n\n

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[1]<\/a> Oltjenbruns, K. A. (1991). Positive Outcomes of Adolescents\u2019 Experience with Grief. Journal of Adolescent Research<\/em>, 6<\/em>(1), 43-53.<\/p>\n","protected":false},"excerpt":{"rendered":"

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