Conflict of Moral Values in the Age of Big Data: a Hermeneutic Approach

Abdrahmanova Florida Rivhatovna ORCID: 0000-0001-5654-462X Senior lecturer; Department of Social Studies, Law and Social Management; Bashkir State Pedagogical University named after M. Akmulla 55 Oktyabrskaya Revolyutsii str., Ufa, Republic of Bashkortostan, 450008, Russia a-florida@mail.ru

Introduction

Nowadays, when information technologies are developing rapidly, the world is facing global changes. Digitalization and the era of big Data are characterized by a rapid growth in the volume of information generated by a variety of electronic devices, which comes in various formats – from structured numerical data to video and audio materials, etc.

These changes not only accelerated and optimized many processes, but also became the trigger point for the emergence of a conflict between traditional moral values and the values of a digital society, which today require in-depth analysis and interpretation. The issues of confidentiality, reliability, accessibility, privacy and the possibility of using personal information are becoming increasingly relevant ^[7]. Based on this, it becomes obvious that there is a need to use a new approach to solving ethical and moral issues that could combine technological and humanistic aspects of analysis.

The scientific novelty lies in the fact that the article reveals new aspects of the use of a hermeneutic approach to the analysis and interpretation of the conflict of moral values of human interaction and digital technologies in modern society.

The main problem of the research is an attempt to comprehend the conflict of moral values in the era of Big Data through the prism of philosophical analysis through the application of the hermeneutic method and its ethical solution.

The purpose of this work is to study the features of the conflict of moral values in the era of Big Data based on hermeneutical research methods.

Approaches to normative ethics

From a philosophical point of view, "normative ethics is the justification of moral principles and norms, which acts as a theoretical development and complement to the moral consciousness of society and the individual, is based on higher moral values and prescribes to a person from the standpoint of duty (deontology) certain rules of behavior in relationships and communication of people, a strategy for a proper life" ^{[6, p. 25]}.

Therefore, it is normative ethics that is able not only to regulate human actions in society, but also to evaluate them. The code of normative ethics is a set of ethical principles and moral norms that society must adhere to. The hypertrophied development of digital technologies and the creation of artificial intelligence have caused new problems related to the moral aspect of the use of big data. And traditionally, it is not possible to solve such problems using the code of regulatory ethics, because such significant aspects as confidentiality, personal integrity, the moral value of information and data protection come to the fore. The Code only serves as a formalization of deep ethical principles, norms and rules that reflect an axiological response and meta-ethical reasoning. If the code states that conflicts of interest should be avoided, then it is sufficient to refer to this paragraph without additional reasoning at each application.

By K. According to Jaspers, when the values of traditional and new societies change, traditions with their absolute requirements collapse, and people, like grains of sand, lose their roots, which makes them especially vulnerable to use and manipulation ^{[12, p. 36]}. In this state, they can easily be used for purposes unrelated to their own well-being or the well-being of society. The era of big data leads to increased anonymity and loss of individual responsibility, which is a serious threat to modern society and ethical integrity in general.

Responsibility for ethical behavior extends not only to people who work with big data, but also to ordinary users who interact directly with information. All this is according to the Italian philosopher F. Frabetti, "it is necessary to take into account the professional responsibility and deontological principles of those who develop, maintain and update the Internet infrastructure, including its applications and platforms" ^{[15, p. 13]}. The norms of the code of ethics within the framework of the big data era cannot answer which of these values is leading at a particular time. This can only be done by a person who assumes the role of a moral agent.

Therefore, it is important to develop new approaches to restoring human agency and responsibility in the era of big data. It is necessary to recreate and strengthen the link between individual actions and their ethical consequences in the context of a globalized world. This is the only way to ensure that the development of technology will contribute to the improvement of the human condition, and not just strengthen control over the dissemination and use of digital information. This requires all participants in the information society, from policy makers to end users, to play an active role in shaping the ethical landscape of the future.

Technological Challenges of the Big Data Era: a Hermeneutical approach

The problem of understanding and interpretation occupies a key position within the framework of Western philosophy. Comprehension is not just a cognitive process, but also one of the main ontological elements that shape human nature, as emphasized in G. Gadamer's hermeneutics and phenomenology. M. Heidegger deepens this topic, arguing that self-knowledge and understanding of the external world are the foundation of human existence.

The problems of communication and conflict continue to be relevant both in the scientific field and in everyday life. Hermeneutics theorists (G.Gadamer, P. Riker) in their research indicate that even people who speak the same language face problems of understanding and boundaries of interpretation. These problems are closely interrelated with the crisis of subjectivity in the era of digitalization, where self-awareness and critical reflection on one's own self and its existential conditions become the subject of in-depth analysis. In automated systems, "understanding" is transformed into the execution of command algorithms, which replaces the traditional forms of human reflection.

In this model, the computer does not carry out understanding in the classical sense, but only executes specified data processing algorithms based on strictly specified parameters, which emphasizes the conflict between automated systems and traditional, subject-oriented approaches to knowledge and reflection. Thus, the problem of understanding is exacerbated by the spread of computer technology and the development of artificial intelligence algorithms, which have taken over not only the collection of data from the environment, but also their interpretation, often even more effectively than humans. In this context, the concept of "understanding" is transformed in such a way that the act of interpretation occurs without the explicit participation of the subject, as a result of which objects begin to interact directly, creating a unique form of hermeneutics without a subject. This is reminiscent of the idea of K. Popper's "third world" – the sphere of objective knowledge, which is becoming more and more autonomous in the post-information era. The traditional, classically European understanding of the subject is undergoing a serious rethinking of its role and place in the structure of knowledge.

Today, the production of huge amounts of data has become a daily reality, and data science technologies make it possible to effectively manage and use them. "In particular, machine learning and deep neural networks have achieved significant success in recent years. Although these technologies are not fundamentally new, their recent successes have been made possible by the availability of big data for training and testing, as well as an increase in computing power" ^{[3, p. 63]}.

Big data technologies involve the coexistence and analytics of large sizes and the most diverse nature, where traditional semiotic approaches to the description and modeling of the communicative process do not always work. M.G. Shilina notes that biometric technologies, for example, do not just mechanically scan and analyze biological data, but also transform this data into information that can be It is used for an in-depth understanding of human identity and behavior ^[11]. However, while these technologies enrich our perception and analysis capabilities, they also raise questions about privacy, consent, and the ethics of interpreting data. The issue of biometrics goes beyond the technical aspect and affects the moral and philosophical foundations of our attitude to personal information and privacy rights. In particular, there is an ethical problem, which lies in the fact that "data mining is hardly perceived as interference in human life and mind" ^{[5, p. 63]}. This suggests how technology creators can manage the functionality and impact of these technologies without taking into account physical reality, the independent will of users, cultural contexts and other significant aspects.

The introduction of more advanced analytical tools and affordable innovative cloud services has become a significant part of modern computer culture, which is not always directly linked to IT companies and organizations that directly interact with electronic data. The philosophical approach to digital data analytics consists in creating complex algorithms, thus representing the "applied philosophy of information", which defines the ontology of information objects and an ethical approach to big data. The joint interpretation of data between man and machine forms a conflict between improving technological efficiency and possible infringement of individual rights. In this context, hermeneutics provides a tool for assessing not only how artificial intelligence interprets ourselves, but also how digital technologies affect our understanding of freedom, autonomy and personal responsibility. G. Gadamer's hermeneutics contains a whole system of principles, generally known as the concept of effective historical consciousness, and is closely related to his theory of hermeneutical experience and the pre-structure of understanding, about which Gadamer writes the following: "Long before we begin to comprehend ourselves in the act of reflection, we comprehend ourselves with complete self-evidence as members of the family, society and the state in which we live. Subjectivity is focused by a system of curved mirrors. The self-consciousness of the individual is only a flash in the closed chain of historical life. Therefore, the prejudices (Vorurteile) of an individual to a much greater extent than his judgments (Urteile) constitute the historical reality of his being" ^{[14, p. 169]}.

Hermeneutics has traditionally dealt with texts, but in the era of big data, texts have become only part of the information flow. Hermeneutical methods can help interpret not only written texts, but also data collected and analyzed using digital technologies. Researchers can use hermeneutical analysis to understand how data represents or distorts reality, what assumptions underlie data processing algorithms, and how these algorithms affect public and individual perceptions. Thus, hermeneutics, traditionally engaged in the interpretation of texts and meanings, in the era of Big Data focuses on how a person perceives and interprets information. M. Vishke points out that in conditions of mass consumption of information, hermeneutical methods help to identify and analyze not only explicit, but also hidden meanings that may be distorted or not fully realized by users ^{[3, p. 95]}. This is especially important when it comes to the moral issues that arise as a result of the use of big data in various areas of life – from healthcare to social media.

In the recent past, science has been supplemented with a new term – "digital hermeneutics". Researchers (A. Romele, M. Severo, P. Furia ^[16], etc.) give different interpretations of the definitions of this concept in the context of digital reality. In classical hermeneutics, cultural and social phenomena are at the center of attention, while in digital hermeneutics, information codes are at the center of attention. As noted by E. Ananyeva, "digital hermeneutics can strive for universalization to the extent that it is consistent with digital traces and data, the presence of which is now as great as human and social reality can be... In fact, it is defined as a general problematization of the supposed homology between (social) reality and its digital representations" ^{[1, pp. 4-8]}. It is important to realize that digital hermeneutics not only analyzes the content of data, but also raises questions about the methods of obtaining them, storage and access conditions, as well as the consequences of their use. This requires us to critically reflect on how technology shapes our relationships with the world and with each other, and how we can manage these technologies in a way that serves the public good, not just commercial interests or government control.

I. S. Boldonova notes the uniqueness of digital hermeneutics, since the latter allows not only to interpret the meaning of the digital code in the context of social systems, but also to socially construct the interpretation of meaning. In her opinion, "the possibility of focusing digital hermeneutics on digital codes may limit its wide potential, while its use for analyzing social interactions in virtual reality may contribute to a deeper understanding of the humanistic aspects of digitalization" ^{[2, p. 9]}. The application of digital hermeneutics to databases or interactions with robots is a highly specialized field offering technical and humanistic solutions.

Digital hermeneutics does not seek to replace human intelligence, even partially, as proposed by computer hermeneutics ^[17]. As it was noted, not only in matters of design, but also in the conflict of moral values, since human intelligence must stand behind any digital application in order to prevent the use of these technologies for purposes contrary to life itself. These issues are particularly acute in the context of digital inequality and access to technology. While some societies and individuals are rapidly adapting to new technologies, others face serious obstacles that deepen social gaps. Such a disparity can lead to an increase in existing inequalities, when technologically advanced regions and groups gain even greater advantages, increasing global inequality ^[17].

Ethical problems of information Sciences

If a group of people holds the views that moral truths are absent or that ethics is relativistic, then the latter will influence their moral decisions and recommendations for action in various situations. S. G. Kara–Murza emphasizes that "the principle of free dissemination of information is considered the basis of civil society and the liberal order. The adoption of this concept represents a cultural and spiritual change on a huge scale, which entails the elimination of traditional prohibitions and the transition from a communal person to an independent individual" ^{[8, p. 12]}.

Some researchers have noted that there is a close relationship between moral beliefs, emotional state and mental processes, but this does not indicate that moral judgments are completely deterministic. According to some theorists, moral qualities do not exist in isolation from human perceptions and reactions. Nevertheless, the conclusions drawn by ethics should be consistent with scientific methodologies, since it is assumed that the approaches of both disciplines are compatible, especially in the context of the meta-ethical analysis of moral judgments related to the problems of big data and their use.

In the context of digital science, it becomes extremely important to use meta-ethical principles applicable to ethical norms and moral principles. This naturally led to the development and improvement of information meta-ethics. The provisions of meta-ethics allow us not only to evaluate professional actions in the context of digital reality, but also to solve problems that are directly in the field of applied ethics. The study of moral values related to the processing of big data is carried out within the framework of information ethics, which is "applied ethics in its purest form." Big data generates a number of difficulties in various fields, including biomedicine, where issues of informed consent, confidentiality, data protection, intellectual property in data analysis, data classification criteria, financial relations, differences between academic and commercial use of data, access rights to information and much more arise ^[6]. Information meta-ethics provides a deep understanding and assessment of the moral foundations and consequences in the information sciences, which contributes to the effective solution of specific applied ethical problems related to big data.

According to E. G. Solovyov, "a characteristic feature of the information society is a change in interpersonal relations: short-term contacts prevail in it, while longer-term family and medium-term friendships become less obvious" ^{[10, p. 5]}. The rapid development of digital technologies and their integration into our lives have radically transformed the ways in which we we interact with ourselves, with each other and with the environment. This has led to the fact that our personal and public well-being is now inextricably linked to the state of information systems and technologies that mediate our contacts with the outside world. There are important ethical questions about the impact of technology on our well-being that require detailed analysis.

Meta-ethics does not solve moral problems in the context of everyday life, such as the question of how to act in certain situations, but provides philosophical guidelines for various areas of our lives. Traditionally, the opposition between beliefs in the objectivity and subjectivity of moral values is discussed, which is considered a metaphysical problem of determining the place of morality in the structure of reality. In this context, meta-ethical theories are usually classified as objectivist or subjectivist, depending on the position taken. As L. V. Maksimov notes, meta-ethics explores how our moral behavior develops, considering, for example, aspects such as honesty in the context of confidentiality ^[9]. The problem of privacy can be posed as follows: do we value it because of our subjective feelings that make us think so, or because of the recognition of its intrinsic value, regardless of our experiences (for example, because personal data is part of someone's unique identity)? A representative of the subjectivist approach would argue that moral qualities such as "value" or "duty" are formed as a result of psychological connections, including desires, emotions or approval from others. Thus, honesty becomes important because we value it and strive for it, driven by our emotional impulses.

This understanding raises important questions about the foundation of moral values. If we proceed from the premise that our moral beliefs are based solely on subjective feelings, a dilemma arises about the possibility of objective moral knowledge. This necessitates a rethinking of meta-ethical theories that advocate either an objectivist or a subjectivist position. Objectivists would argue that moral truths exist independently of our subjective experiences, and that there are universal moral principles that can be rationally justified. Whereas subjectivists would focus on how individual feelings and cultural contexts influence the formation of our moral judgments, which highlights the relativism of moral values and standards.

It is important to note that despite the fact that subjective properties are characteristic of subjectivism, a subjectivist does not necessarily believe that morality is exclusively individual, since it can be the result of the collective views of a group of people, for example, a community. The acceptance of objective moral properties presupposes that there are universal ethical truths accessible through rational reflection or moral intuition, which, in turn, contribute to the creation of an ethical environment where moral principles are alive and dynamic, adaptable to new challenges and changes in the information world.

An analysis of information ethics that "provides a common basis for moral assessment, rather than a list of commandments or detailed prescriptions" requires philosophical rethinking. Despite the fact that the problems of information ethics are of a group nature, the question of our contribution to solving global problems (based on our individuality, and not only as professionals) should not be avoided. Each of us has a certain responsibility and corresponding responsibilities, because even a minimal contribution matters: "in the end, you are morally responsible for everything you choose to do. Even if you believe in determinism, your sense of freedom and moral responsibility for choice remains unchanged" ^{[9, p. 40]}.

In the era of big data, issues related to understanding the moral responsibility of library and archive staff in performing their tasks impartially from a meta-ethical point of view are especially important, since they require a rethink of what constitutes the essence of ethical research and who is responsible for what. Such dynamics in the distribution of responsibilities can lead to an imbalance in professional communities, when some agents find themselves overloaded with responsibilities, while others avoid them. This introduces elements of injustice and inefficiency into work processes, which can undermine the overall trust and moral health of the organization. The realization that decision-making choices are inevitably linked to social and cultural contexts helps to understand that moral responsibility cannot be fully individualized.

From a philosophical point of view, the information is neutral and does not additionally carry either a negative or a positive assessment. The phenomenon of information acts as a philosophical problem only when its ethical interpretation occurs. As already noted, global informatization has influenced the rapid growth of information and its use in modern digital society.

In this context, it is necessary to form certain codes that not only clearly define who is responsible for what, but also ensure a fair distribution of this responsibility within the team. This includes the creation of transparent evaluation procedures and criteria that take into account both individual achievements and contributions to teamwork. This approach requires an active dialogue within professional communities and the development of ethical principles that recognize both the autonomy of the individual and his interdependence with other participants in the process. Such efforts contribute to creating a healthier work environment where each team member feels valued and responsible, which leads to higher efficiency and moral satisfaction from work. "Their moral responsibility will be effective only to the extent that it is based on an ethical framework capable of reconciling the different ethical views and interests of the parties concerned" ^[13].

The credibility of the epistemological provision of information by an agent depends on the reliability of the information source. In this context, trust is often understood as an administrative relationship in which one party decides to provide creditworthiness to the other party to perform a certain action based on an assessment of its reliability. Meta-ethics in this context requires a deeper analysis of the conditions under which the appropriation of authority and trust is justified, taking into account not only reliability, but also moral responsibility. This is especially important in the digital age, where information flows and technologies play a key role in building public trust and responsibility. Thus, the tasks of information ethics include not only the organization and processing of data, but also a rethinking of the moral values on which these processes are based. This issue requires both an individual and a collective approach to ethical responsibility in the digital age, and also allows us to better understand the impact of technology on our well-being and relationships in society.

Conclusion

In the era of big data, moral values are being transformed due to the spread of automated systems in every aspect of human life. In a world dominated by computers and digital algorithms, a person often becomes only an element of data, and not an active participant in processes. This situation is complicated by marketing strategies and government control mechanisms that rely on biometric technologies and "body topology", turning personal and emotional aspects into objects for analysis and manipulation.

In these conditions, we observe not only a hermeneutic gap, but also a crisis in understanding the role of man in the modern world, where traditional European concepts of thinking and reflection are losing their relevance. In a world in which every step is analyzed through the prism of big data, the task of preserving individual subjectivity is becoming increasingly difficult. There is a crisis of the traditional hermeneutic European consciousness, which has long dominated intellectual discourse, striving to unravel the deep, Platonic meanings, which eventually led to an excessive focus on the search for hidden meanings, distracting attention from the real, bodily aspects of existence.

This reorientation of cultural and philosophical attention to moral values and their transformation in the era of big data requires a new approach to discussing issues of identity and conflicts related to the use of technologies that determine how and to what extent personal data can be managed without compromising personal freedom and dignity. Therefore, this is a challenge to collective ethics, requiring the creation of a new digital code containing methods such as separation of axiological applications, meta-ethical analysis and deontological rules of conduct. These strategies aim to develop consistent moral principles that will facilitate the resolution of emerging moral conflicts.

Perhaps in the future there will come a time when humanity will face the task of developing new hermeneutical methods that will be aimed at understanding and interpreting the analytical conclusions of artificial intelligence, as well as integrating these conclusions into the cultural and intellectual landscape of a new hybrid society of human-machine interaction. This is another vector of the hermeneutical gap problem, this time between human understanding and machine data processing. We will not only have to create mechanisms for the transformation of machine language into human categories, but also radically revise our ideas about knowledge, understanding and cultural meanings, which will require deep reflection on how data generated by artificial intelligence can be incorporated into human experience, enriching and transforming it, without losing moral guidelines and values that have long been considered integral attributes of our culture.