THE ARTIFICIALIZATION OF MIND AND WORLD

The rapid advancement of artificial intelligence (AI) has led to renewed ambitions of developing artificial general intelligence. Alongside this has been a resurgence in the development of virtual and augmented reality (V/AR) technologies, which are viewed as “disruptive” technologies and the computing platforms of the future. V/AR effectively bring the digital world of machines, robots, and artificial agents to our senses while entailing the transposition of human activity and presence into the digital world of artificial agents and machine forms of intelligence. The intersection of humans and machines in this shared space brings humans and machines into ontological continuity as informational entities in a totalizing informational environment, which subsumes both cyber and physical space in an artificially constructed virtual world. The reconstruction of mind (through AI) and world (through V/AR) thus has significant epistemological, ontological, and anthropological implications, which constitute the underlying features in the artificialization of mind and world.     

BEMBA MYSTICO-RELATIONALITY AND THE POSSIBILITY OF ARTIFICIAL GENERAL INTELLIGENCE (AGI) PARTICIPATION IN IMAGO DEI

This article interrogates the challenge artificial general intelligence (AGI) poses to religion and human societies, in general. More specifically, it seeks to respond to “Singularity”—when machines reach a level of intelligence that would put into question the privileged position humanity enjoys as imago Dei. Employing the Bemba notion of mystico-relationality in dialogue with the concepts of the “created co-creator” and Christ the Key, it argues for the possibility of AI participating in imago Dei. The findings show that imaging is a fluid, participatory activity that aims at likeness, but also social harmony. It also argues that God is the only original creator, humans are created creators, and that every aspect of visible existence, including AI, is inherently divine imaging. However, strong imaging is only attainable based on the only One and True Image—Christ, whose union of the material and the divine means that all creation can image, excluding nothing, even AI.     

Towards the conscientious development of ethical nanotechnology

Nanotechnology, the emerging capability of human beings to observe and organize matter at the atomic level, has captured the attention of the federal government, science and engineering communities, and the general public. Some proponents are referring to nanotechnology as “the next technological revolution”. Applications projected for this new evolution in technology span a broad range from the design and fabrication of new membranes, to improved fuel cells, to sophisticated medical prosthesis techniques, to tiny intelligent machines whose impact on humankind is unknowable. As with the appropriation of technological innovation generally, nanotechnology is likely to eventually bring dramatic and unpredictable new capabilities to human material existence, along with resulting ethical challenges and social changes to be reconciled. But as of yet, aside from a few simple new consumer goods, such as paint, rackets and fabric coatings, nanotechnology is undeveloped. Its social and ethical dimensions are not apparent. Even still, given the stated goals of the various nanotechnology initiatives to rearrange matter with increasing atomic precision, the impact of nanotechnology on human life and society is likely be profound. It is very difficult, however, to make accurate predictions about the future impact of nanotechnology development on humanity. At this time, the most important role for ethics analysis is to contribute to a humanitarian, conscientious approach to its development. This paper suggests that such an approach requires that attention be given to the roles of imagination, meaning-making, metaphor, myth and belief.     

Artificial Intelligence, Religion, and Community Concern

Future developments in artificial intelligence (AI) will likely allow for a greater degree of human-machine convergence, with machines becoming more humanlike and intelligent machinery becoming more integrated into human brain function. This will pose many ethical challenges, and the necessity for a moral framework for evaluating these challenges will grow. This paper argues that community concern constitutes a central factor in both the evolution of religion and the human brain, and as such it should be used as the organizing principle for moral evaluations of AI technologies.     

Building human-like communicative intelligence: A grounded perspective

Modern Artificial Intelligence (AI) systems excel at diverse tasks, from image classification to strategy games, even outperforming humans in many of these domains. After making astounding progress in language learning in the recent decade, AI systems, however, seem to approach the ceiling that does not reflect important aspects of human communicative capacities. Unlike human learners, communicative AI systems often fail to systematically generalize to new data, suffer from sample inefficiency, fail to capture common-sense semantic knowledge, and do not translate to real-world communicative situations. Cognitive Science offers several insights on how AI could move forward from this point. This paper aims to: (1) suggest that the dominant cognitively-inspired AI directions, based on nativist and symbolic paradigms, lack necessary substantiation and concreteness to guide progress in modern AI, and (2) articulate an alternative, “grounded”, perspective on AI advancement, inspired by Embodied, Embedded, Extended, and Enactive Cognition (4E) research. I review results on 4E research lines in Cognitive Science to distinguish the main aspects of naturalistic learning conditions that play causal roles for human language development. I then use this analysis to propose a list of concrete, implementable components for building “grounded” linguistic intelligence. These components include embodying machines in a perception–action cycle, equipping agents with active exploration mechanisms so they can build their own curriculum, allowing agents to gradually develop motor abilities to promote piecemeal language development, and endowing the agents with adaptive feedback from their physical and social environment. I hope that these ideas can direct AI research towards building machines that develop human-like language abilities through their experiences with the world.     

Creating in Our Own Image: Artificial Intelligence and the Image of God

There is remarkable convergence between twentieth-century interpretations of the image of God ( imago Dei ), what it means for human beings to be created in God's image, and approaches toward creating in our own image in the field of artificial intelligence (AI). Both fields have viewed the intersection between God and humanity or humanity and computers in terms of either (1) a property or set of properties such as intelligence, (2) the functions we engage in or are capable of, or (3) the relationships we establish and maintain. Each of these three approaches reflects a different understanding of what stands at the core of our humanity. Functional and relational approaches were common in the late twentieth century, with a functional understanding the one most accepted by society at large. A relational view, however, gives new insights into human dignity in a computer age as well as new approaches to AI research.     

AUGMENTED REALITY,ARTIFICIAL INTELLIGENCE,AND THE RE‐ENCHANTMENT OF THE WORLD

There has recently been a surge of development in augmented reality (AR) technologies that has led to an ecosystem of hardware and software for AR, including tools for artists and designers to accelerate the design of AR content and experiences without requiring complex programming. AR is viewed as a key “disruptive technology” and future display technologies (such as digital eyewear) will provide seamless continuity between reality and the digitally augmented. This article will argue that the technologization of human perception and experience of reality, coupled with the development of artificial intelligence (AI)–based natural language assistants, may lead to a secular re‐enchantment of the world, in the sense outlined by Charles Taylor, where human existence is shaped through AR inhabited by advanced personal and social AI agents in the form of digital avatars and daemons, and that enchantment has been persistent throughout the formation of modernity and is being rekindled by the integration of AI in the plane of AR.     

Robots and the Sacred in Science and Science Fiction: Theological Implications of Artificial Intelligence

In science-fiction literature and film, human beings simultaneously feel fear and allure in the presence of intelligent machines, an experience that approximates the numinous experience as described in 1917 by Rudolph Otto. Otto believed that two chief elements characterize the numinous experience: the mysterium tremendum and the fascinans. Briefly, the mysterium tremendum is the fear of God's wholly other nature and the fascinans is the allure of God's saving grace. Science-fiction representations of robots and artificially intelligent computers follow this logic of threatening otherness and soteriological promise. Science fiction offers empirical support for Anne Foerst's claim that human beings experience fear and fascination in the presence of advanced robots from the Massachusetts Institute of Technology AI Lab. The human reaction to intelligent machines shows that human beings in many respects have elevated those machines to divine status. This machine apotheosis, an interesting cultural event for the history of religions, may—despite Foerst's rosy interpretation—threaten traditional Christian theologies.     

THE POPULAR APPEAL OF APOCALYPTIC AI

The belief that computers will soon become transcendently intelligent and that human beings will “upload” their minds into machines has become ubiquitous in public discussions of robotics and artificial intelligence in Western cultures. Such beliefs are the result of pervasive Judaeo‐Christian apocalyptic beliefs, and they have rapidly spread through modern pop and technological culture, including such varied and influential sources as Rolling Stone, the IEEE Spectrum, and official United States government reports. They have gained sufficient credibility to enable the construction of Singularity University in California. While different approaches are possible (and, indeed, are common in Japan and possibly elsewhere), this particular vision of artificial intelligence and robotics has gained ground in the West through the influence of figures such as Hans Moravec and Ray Kurzweil. Because pop‐science books help frame public discussion of new sciences and technologies for individuals, corporations, and governments alike, the integration of religious and technoscientific claims made by their authors should be clear and open for public and scientific debate. As we move forward into an increasingly robotic future, we should do so aware of the ways in which a group's religious environment can help set the tone for public acceptance and use of robotic technologies.     

The Ugly Truth About Ourselves and Our Robot Creations: The Problem of Bias and Social Inequity

Recently, there has been an upsurge of attention focused on bias and its impact on specialized artificial intelligence (AI) applications. Allegations of racism and sexism have permeated the conversation as stories surface about search engines delivering job postings for well-paying technical jobs to men and not women, or providing arrest mugshots when keywords such as “black teenagers” are entered. Learning algorithms are evolving; they are often created from parsing through large datasets of online information while having truth labels bestowed on them by crowd-sourced masses. These specialized AI algorithms have been liberated from the minds of researchers and startups, and released onto the public. Yet intelligent though they may be, these algorithms maintain some of the same biases that permeate society. They find patterns within datasets that reflect implicit biases and, in so doing, emphasize and reinforce these biases as global truth. This paper describes specific examples of how bias has infused itself into current AI and robotic systems, and how it may affect the future design of such systems. More specifically, we draw attention to how bias may affect the functioning of (1) a robot peacekeeper, (2) a self-driving car, and (3) a medical robot. We conclude with an overview of measures that could be taken to mitigate or halt bias from permeating robotic technology.     

Towards the conscientious development of ethical nanotechnology

Nanotechnology, the emerging capability of human beings to observe and organize matter at the atomic level, has captured the attention of the federal government, science and engineering communities, and the general public. Some proponents are referring to nanotechnology as “the next technological revolution”. Applications projected for this new evolution in technology span a broad range from the design and fabrication of new membranes, to improved fuel cells, to sophisticated medical prosthesis techniques, to tiny intelligent machines whose impact on humankind is unknowable. As with the appropriation of technological innovation generally, nanotechnology is likely to eventually bring dramatic and unpredictable new capabilities to human material existence, along with resulting ethical challenges and social changes to be reconciled. But as of yet, aside from a few simple new consumer goods, such as paint, rackets and fabric coatings, nanotechnology is undeveloped. Its social and ethical dimensions are not apparent. Even still, given the stated goals of the various nanotechnology initiatives to rearrange matter with increasing atomic precision, the impact of nanotechnology on human life and society is likely be profound. It is very difficult, however, to make accurate predictions about the future impact of nanotechnology development on humanity. At this time, the most important role for ethics analysis is to contribute to a humanitarian, conscientious approach to its development. This paper suggests that such an approach requires that attention be given to the roles of imagination, meaning-making, metaphor, myth and belief.     

Artificial Intelligence and the New Issue of Cognitive Subject

The emergence of artificial intelligence (AI) technology renders the issue of the cognitive subject in epistemology a prominent one. It challenges the epistemological consensus that humankind is the only cognitive subject. With the development from weak AI to strong AI, the significance of humankind being the cognitive subject will undergo new changes. At present, AI technology does not possess the cognitive ability that humans do. As a result, considering the existing AI technology, the issue related to the cognitive subject to which we must give more attention ultimately concerns the epistemological labor division between human and machine. This division of labor requires the foundation that the technical possibility is governed by the value orientation. From the value perspective of regarding human beings as the purpose, machine intelligence, and the direction and limit of the power that technology brings to cognitive subjects will be clarified. This will let the information technology do what it is meant to do, while people will always be able to reserve the subject status for themselves.     

The holistic paradigm

Our present age is characterized by rapid processes of social transformation due to the rise of the systems sciences, computers and information technology. Part I of this paper distinguishes two perspectives for an interpretation of the ongoing evolution of our society as influenced by these newer developments in science and technology. From a structural perspective we argue that they have not created a society with entirely new structures, but just an expansion and intensification of the organizational‐technical systems which have typified the technological society since the Industrial Revolution. From a worldview perspective on our society we conclude that “systems rationalism” reinforces the prevailing technical worldview which fosters a progressive technical control and streamlining of society and human adaptation to its framework.     

What Can Artificial Intelligence Learn from Wittgenstein＇s On Certainty？.

Meta-philosophically speaking, the philosophy of artificial intelligence （AI） is intended not only to explore the theoretical possibility of building ＂thinking machines,＂ but also to reveal philosophical implications of specific AI approaches. Wittgenstein＇s comments on the analytic/empirical dichotomy may offer inspirations for AI in the second sense. According to his ＂river metaphor＂ in On Certainty, the analytic/empirical boundary should be delimited in a way sensitive to specific contexts of practical reasoning. His proposal seems to suggest that any cognitive modeling project needs to render the system context-sensitive by avoiding representing large amounts of truisms in its cognitive processes, otherwise neither representational compactness nor computational efficiency can be achieved. In this article, different AI approaches （like the Common Sense Law of Inertia approach, the Bayesian approach and the connectionist approach） will be critically evaluated under the afore-mentioned Wittgensteinian criteria, followed by the author＇s own constructive suggestion on what AI needs to try to do in the near future.     

Review for Cognitive Systems Research of the book The Brain and AI,by authors Karl Schlagenhauf and Fanji Gu

The human brain is often considered the most complex system known. It has a fantastic capacity to learn and remember, to recognize patterns in space and time, solve problems of all kinds, innovate tools and machines, create beautiful art and science. Is it reasonable to believe that we, in a foreseeable future, will be able to understand all the wonders of our own brain, enough to be able to mimic it and build artificial brains and minds that correspond to or even surpass the capacity of the human origin? Can we seriously believe that we (soon, or ever) will be able to build robots that know of and can reflect upon their own existence?This review of the book, The Brain and AI, deals with such issues, but in a very special way. It is written as a fascinating dialogue between the two authors, Chinese scientist Fanji Gu and German engineer Karl Schlagenhauf, where they discuss the development of neuroscience and artificial intelligence (AI) with a critical examination of given “truths” in these fields. The Brain and AI is indeed worth reading for many reasons, regardless if you are a student or researcher in any of the many fields of science discussed here (e.g. physics, computer science, neuroscience, cognitive science psychology, social science), or if you are just interested in the current and future development of brain research and artificial intelligence. The book is both educating and entertaining and can be strongly recommended.     

Sexual Difference,Animal Difference: Derrida and Difference “Worthy of Its Name”

I challenge the age‐old binary opposition between human and animal, not as philosophers sometimes do by claiming that humans are also animals, or that animals are capable of suffering or intelligence, but rather by questioning the very category of “the animal” itself. This category groups a nearly infinite variety of living beings into one concept measured in terms of humans—animals are those creatures that are not human. In addition, I argue that the binary opposition between human and animal is intimately linked to the binary opposition between man and woman. Furthermore, I suggest that thinking through animal differences or differences among various living creatures opens up the possibility of thinking beyond the dualist notion of sexual difference and enables thinking toward a multiplicity of sexual differences.     

ANIMAL SUFFERING,EVOLUTION, AND THE ORIGINS OF EVIL: TOWARD A “FREE CREATURES” DEFENSE

Does an affirmation of theistic evolution make the task of theodicy impossible? In this article, I will review a number of ancient and contemporary responses to the problem of evil as it concerns animal suffering and suggest a possible way forward which employs the ancient Jewish insight that evil—as resistance to God's will that results in suffering and alienation from God's purposes—precedes the arrival of human beings and already has a firm foothold in the nonhuman animal world long before humans are ever tempted to go astray. This theological intuition is conferred renewed relevance in light of the empirical reality of evolutionary gradualism and continuity and in view of the recent findings of cognitive ethology. Consequently, I suggest that taking biological evolution seriously entails understanding “moral evil” as a prehuman phenomenon that emerges gradually through the actions and intentions of “free creatures” which—as evolutionary history unfolded—increasingly possessed greater levels of freedom and degrees of moral culpability.     

道德决策快的智能机器让人更信任：能力感知的中介作用

本研究旨在探究智能机器的道德决策速度是否以及如何影响人们对其的信任程度。研究分别以智能机器与人类为道德决策主体,采用2（决策速度）×2（决策内容）的被试间设计进行研究发现,对于智能机器和人类,道德性决策均会使人们对其信任,而快速道德决策提高了人们对智能机器的信任程度;此外,研究发现能力感知是智能机器道德决策速度影响人们对其信任程度的中介机制。研究表明人们对智能机器与人类的道德决策速度知觉存在差异。     

Artificial Intelligence and Medical Humanities

The use of artificial intelligence in healthcare has led to debates about the role of human clinicians in the increasingly technological contexts of medicine. Some researchers have argued that AI will augment the capacities of physicians and increase their availability to provide empathy and other uniquely human forms of care to their patients. The human vulnerabilities experienced in the healthcare context raise the stakes of new technologies such as AI, and the human dimensions of AI in healthcare have particular significance for research in the humanities. This article explains four key areas of concern relating to AI and the role that medical/health humanities research can play in addressing them: definition and regulation of “medical” versus “health” data and apps; social determinants of health; narrative medicine; and technological mediation of care. Issues include data privacy and trust, flawed datasets and algorithmic bias, racial discrimination, and the rhetoric of humanism and disability. Through a discussion of potential humanities contributions to these emerging intersections with AI, this article will suggest future scholarly directions for the field.

     

TEACHERS' CONCEPTIONS OF STUDENTS' INTELLIGENCE AND INTELLIGENT FUNCTIONING: A CROSS-SECTIONAL STUDY OF ELEMENTARY,SECONDARY AND TERTIARY LEVEL TEACHERS

The study investigated teachers' views and conceptions of intelligence and intelligent functioning by asking a large representative sample of teachers to rate behaviors and attributes of intelligent functioning children. The objective was (1) to assess which cognitive, social and verbal factors teachers rate as being most important in the intelligent functioning of children; and (2) to determine whether elementary, secondary and tertiary level teachers have prototypic views of the characteristics of “ideally intelligent functioning ”elementary, secondary and tertiary level students. In an extended phase of the study elementary, secondary and tertiary teachers were also asked to indicate their level of tolerance of selective negative traits and behaviors in “ideally intelligent ”students. Consistent with predictions, the findings revealed that teachers have well-developed implicit views of intelligence and intelligent functioning and they subscribe to several prototypic views of the “ideally intelligent functioning ”elementary, secondary and tertiary level students. The implications of the findings are discussed in terms of the effects which teachers' implicit views of intelligence have on their assessment of children's functioning.