“Social robotics”

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Critically examine the ways that so-called “social robotics” (robots made in order to interact with humans) serves/would serve data colonialism.
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To say that a being necessarily exists is to say that it exists eternally in every logically possible world; such a being is not just, so to speak, indestructible in this world, but indestructible in every logically possible world – and this does seem, at first glance, to be a great-making property. As Malcolm illustrates: “If a housewife has a set of extremely fragile dishes, then as dishes, they are inferior to those of another set like them in all respects except that they are not fragile. Those of the first set are dependent for their continued existence on gentle handling; those of the second set are not. There is a definite connection between the notions of dependency and inferiority, and independence and superiority. To say that something which was dependent on nothing whatever was superior to anything that was dependent on any way upon anything is quite in keeping with the everyday use of the terms superior and greater.” Nevertheless, the matter is not so clear as Malcolm believes. It might be the case that, other things being equal, a set of dishes that is indestructible in this world is greater than a set of dishes that is not indestructible in this world. But it is very hard to see how this interworld indestructibility adds anything to the greatness of a set of dishes that happens to be indestructible in this world. From our perspective, there is simply nothing to be gained by adding interworld indestructibility to a set of dishes that is actually indestructible. There is simply nothing that a set of dishes that is indestructible in every possible world can do in this world that can’t be done by a set of dishes that is indestructible in this world but not in every other world. And the same seems to be true of God. Suppose that an omniscient, omnipotent, omnibenevolent, eternal (and hence, so to speak, indestructible), personal God exists in this world but not in some other worlds. It is very hard to make sense of the claim that such a God is deficient in some relevant respect. God’s indestructibility in this world means that God exists eternally in all logically possible worlds that resemble this one in certain salient respects. It is simply unclear how existence in these other worlds that bear no resemblance to this one would make God greater and hence more worthy of worship. From our perspective, necessary existence adds nothing in value to eternal existence. If this is correct, then Anselm’s second version of the argument also fails. Even if, however, we assume that Anselm’s second version of the argument can be defended against such objections, there is a further problem: it isn’t very convincing because it is so difficult to tell whether the argument is sound. Thus, the most important contemporary defender of the argument, Alvin Plantinga, complains “[a]t first sight, Anselm’s argument is remarkably unconvincing if not downright irritating; it looks too muc>

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