 Computer Ethics has been around for a long time. In this sub-field, typically one would consider how one ought to act in a certain class of situations involving computer technology, where the “one” here refers to a human being (Moor 1985). So-called “robot ethics” is different. In this sub-field (which goes by names such as “moral AI,” “ethical AI,” “machine ethics,” “moral robots,” etc.) one is confronted with such prospects as robots being able to make autonomous and weighty decisions – decisions that might or might not be morally permissible (Wallach &amp; Allen 2010). If one were to attempt to engineer a robot with a capacity for sophisticated ethical reasoning and decision-making, one would also be doing Philosophical AI, as that concept is characterized  elsewhere  in the present entry. There can be many different flavors of approaches toward Moral AI. Wallach and Allen (2010) provide a high-level overview of the different approaches. Moral reasoning is obviously needed in robots that have the capability for lethal action. Arkin (2009) provides an introduction to how we can control and regulate machines that have the capacity for lethal behavior. Moral AI goes beyond obviously lethal situations, and we can have a spectrum of moral machines. Moor (2006) provides one such spectrum of possible moral agents. An example of a non-lethal but ethically-charged machine would be a lying machine. Clark (2010) uses a computational theory of the mind, the ability to represent and reason about other agents, to build a lying machine that successfully persuades people into believing falsehoods. Bello &amp; Bringsjord (2013) give a general overview of what might be required to build a moral machine, one of the ingredients being a theory of mind. 