3,784 research outputs found
The Classification of Artificial Intelligence as Social Actors
Robotic honey bees are drones that are mobile and can successfully pollinate flowers by mimicking the behavior of wild bees in nature. This technology is a potential solution to the declining wild honey bee population. Although robotic honey bees could offer a positive solution to a problem, the fictionalization of robotic honey bees in the popular television show Black Mirror depicts the downside of independently operating drone bees. In the television show, the drones go rogue and pose a threat to human life. Concepts stemming from the anthropology of religion, like âfetishâ and Bruno Latourâs actor-network theory, offer ways to think about advances in artificial intelligence and may help us understand the place of these objects and artificial intelligence in the culture. This project will investigate whether robotic honey bees fit into one of these categories or if an expansion of Bruno Latourâs actor-network theory needs expanded
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âSoftware agents and haunted media : the twitter bot as political actor"
This report examines the rhetorical construction of Twitter bots as nonhuman political agents in press coverage of the 2016 U.S. election. It takes the rhetorical framing of âthe Twitter botâ as a case study to argue that Twitter bots are a contemporary example of what media historian Jeffrey Sconce calls âhaunted mediaâ -- a communication technology that has been culturally ascribed an âuncannyâ âagency.â First, this report provides a comparative close reading of two pieces from The Atlantic and The New York Times as examples of mainstream press coverage of bots shortly before and after the 2016 U.S. presidential election. Second, drawing on Sconceâs analysis of nineteenth and twentieth century media ecologies, it argues that âthe Twitter botâ has been rhetorically constructed as haunted media through discourses that are inseparable from larger political narratives. The third and final section speculates on possible theoretical frameworks to expand this project in further inquiries. This report aims to demonstrate that haunted media narratives predate and persist beyond a specific election cycle or medium, and to argue that the construction of âhaunted mediaâ occurs alongside constructed concepts of democracy in our technologically mediated society. In doing so, this report contributes to the field of rhetoric of digital technology by bringing it further into conversation with political rhetoric.Englis
Transtsendentsus kui Ăźks teema teoloogias ja tehnoloogias
Selles tÜÜs uuritakse transtsendentsi tähendust religioonis/teoloogias ja teaduses/tehnoloogias. Seejuures analßßsitakse "posthumanistlikke" diskursusi valitud religioonides, transhumanismis ja posthumanismis. Uuring pakub välja kaks vþimalust horisontaalse ja vertikaalse transtsendentsuse tajumiseks.
Horisontaalne transtsendentsus osutab nii ette- kui ka tahapoole, fokusseerides suhetele meid ßmbritsevate mitteinimestega. See hþlmab teaduse ja tehnoloogia kaudu toimuvat täiustamist seoses universumi mitteinimlike mþjuritega. Horisontaalne transtsendentsus osutab inimese kehastusele looduses, väärtustades sugulust nii elusate kui ka elutute olenditega looduses. See hþlmab piiride ßletamist teadusuuringute ja tehnoloogia rakendamise kaudu, tunnistades, et tehnoloogia kui vahend on osa inimloomusest ja Jumala kingitus. Seetþttu tuleks tehnoloogiat kasutada tervislikel eesmärkidel, mis ei kahjusta keskkonnas leiduvaid organisme. Horisontaalne transtsendentsus hþlbustab meeskonna ßlesehitamist, kogukonda, austust ja hoolitsust teise kui iseenda eest.
Vertikaalne transtsendents osutab ßlespoole ja see fokusseerib teispoolsusele. See esindab soovi ja nägemust loodusest eralduda tehnoloogia vþi jumalike vahendite abil. Vertikaalne hþlmab dualistlikku arusaama inimesest, mida saab täiustada mþistuse/hingede/immateriaalse kehast/materjalist eraldamise kaudu. Mþisted ja doktriinid, mis omistavad indiviididele, rßhmadele vþi liikidele eelisseisundi, on vertikaalsed, sealhulgas eitavad inimeste kehastumist looduses.
Uurimus koosneb seitsmest peatßkist, millest igaßks edastab ainulaadset, kuid ßhist diskursust. Esimeses peatßkis kaardistatakse ja tutvustatakse uuringut ja kasutatud metoodikat. Lisaks tÜÜ sissejuhatusele arutlen teoloogia tähenduse ja teoloogide kohustuse ßle tþlgendada teoloogiat domineeriva kaasaegse arusaama kontekstis. See on vþimalik alternatiivse lähenemise kaudu teoloogia formuleerimisel, mis juurutab teaduslikku ja tehnoloogilist arusaama. Religioonist räägitakse arusaama all, et hoolimata þpetuslikust mitmekesisusest on olemas mþisted, mis iseloomustavad kþiki religioone. Seetþttu on vþimalik laiendada arutelusid transtsendentsuse ßle kristlikust teoloogiast kaugemale.
Teises peatßkis fokusseeritakse Hefneri loodud kaaslooja teooriale, milles presenteeritakse, kuidas teoloogia vþiks olla formuleeritud teaduses. Käsitletakse mßßtide ja rituaalide rolli inimkonna arenguloos, osutades faktile, et inimkonna arenguks on vaja teaduslikke ja religioosseid andmeid. Seega toob see kontseptsioon esile teaduse ja teoloogia teineteist täiendavad rollid ning selle, kuidas nad vajavad teineteist mþtestatud sotsiaalkultuurilise ßlesehituse jaoks. Teoloogiliselt, kui tahetakse mþista inimest ja tema rolli, on vaja ßmber tþlgendada erinevaid mþisteid, mis aitavad kaasa tähenduse loomise protsessidele.
Näiteks imago Dei kontseptsioon teoloogias väljendub vþimes langetada otsuseid ja konstrueerida þigustavaid lugusid tagasisideprotsessi kaudu. Seega väljendub inimeste ainulaadsus kaasloojatena nende ainulaadsetes omadustes, nagu anatoomilised omadused ja arenenud kognitiivsed vþimed, mis kulmineeruvad vabadusega. Inimese eesmärki mþistetakse loovuses kui Jumala loovuse peegeldust. Tehnoloogia on seega inimloomuse loomulik osa, täites evolutsioonilises keskkonnas inimlikku eesmärki.
Kolmandas peatĂźkis käsitletakse teoloogia, tehnoloogia ja transtsendentsi vahelisi seoseid. Transtsendentsuse analoogiaid kasutatakse idee rĂľhutamisel, kus inimtehnoloogia ja religioossete arusaamade vahel on keerukas suhe. PeatĂźkis hinnatakse täiustamise mĂľisteid ja seda, kuidas teoloogid neid väljendavad, rĂľhutades, et täiustamist tuleks vaadelda kui igapäevast protsessi, mis on täiesti erinev transhumanismist. Täiustamine on ressurss, mis annab Homo sapiensâile eksistentsiaalse eelise evolutsiooniprotsessis, kuna nad puutuvad kokku erinevate keskkonnatingimustega. Täiendusprotsessil on nii teaduslik kui ka teoloogiline ajalugu. Lisaks on tehnoloogia ja teadus suurepärased täiustamisressursid ja inimkonna evolutsiooniprotsessides Ăźliolulised. PeatĂźkis järeldatakse, et inimteoloogiline ajalugu viitab sellele, et on olnud jumalikke, tagant Ăľhutatud täiustusi, mis toetasid inimese eksistentsi pärast langemist, seega tĂľhustamine on teoloogiliselt kooskĂľlas religioossete loomisdoktriinidega. Kristlus on jätkanud mineviku imede tegemist. Kuid praegu täiustamistehnoloogiate kaudu.
Neljandas peatßkis tutvustatakse "posthumanistlikku" diskursust transhumanismis, posthumanismis ja kristluses. Peatßkk aga keskendub posthumanismile ja Haraway jutustusele kßborgist. Posthumanistlikud ideed on kontrastsed transhumanistlikele arusaamadele transtsendentsist. Kuigi transhumanism eeldab täiuslikkuse uut julget koitu, siis posthumanistid pßßdlevad erinevate konstrueeritud tþkete kaotamise poole, tunnustades universaalset sugulust. Järelikult viitab posthumanismi transtsendentsus samastumisele teiste inimestega, keskkonnaga, tehnoloogiaga jne. Seega on posthumanismi idee transtsendentsusest horisontaalne, kuid transhumanistid keskenduvad vertikaalsele transtsendentsusele.
KĂźborg on posthumanismi vĂľimas sĂźmbol ja on olnud "posthumanistliku" tulevikuga seotud peamiste diskursuste tugipunktiks. KĂźborg esindab Ăźhtsust, sulandumist, universaalset sugulust ja egalitarismi. âInimeseâ idee kĂźborgi raames on samastatav transhumanismi kui informatsiooniga, kuid erinevalt transhumanismist on informatsioon kehastatud sarnaselt inimese kristliku mĂľistega.
Viiendas peatßkis käsitletakse transhumanismi ja transhumanistlikke meetodeid vananemise ja surma kþrvaldamiseks. Uurimuses väljendatakse seisukohta, et transhumanistlik soov ßletada inimese lþplikkust on inimese kui kaaslooja loomulik kalduvus, kuid see eirab teaduslikke reaalsusi ja inimese kui miljonite aastate evolutsiooni produkti keerulist olemust. Soov vþtta inimestelt nende loomulik konstitutsioon on sßnonßßmne inimliigi hävitamisega ja nende automaatide surematuks muutmisega. Seetþttu samastatakse transhumanism pigem pseudoteadusega kui nende väidetega läbimurdelise teaduse kohta, sest nad kasutavad oma pßßdlustes arvukalt ebateaduslikke meetodeid. Lisaks sellele on transhumanistide visioonides, hoolimata postreligioossetest hoiakutest, palju radikaalseid religioosseid elemente, sealhulgas gnostitsismi. Transhumanismi ambitsioonid lähevad kaugemale kßborgi kontseptsioonist, sest kui kßborg vþib esindada täiustamist, siis orgaaniline osa vþib olla vastuvþtlik haigustele, vananemisele ja surmale, kuid transhumanismi "posthumanist" on surematu, vananematu ja haigustele immuunne.
Kuuendas peatßkis arutletakse "posthumanistlike" narratiivide ja religiooni vaheliste suhete ßle, sþnastades seisukoha, et religioosset eshatoloogiat tuleks käsitleda kui "posthumanistlikku" narratiivi. Selle pþhjuseks on tuvastatud sarnasused ilmalike "posthumanistlike" narratiivide ja religioonide eshatoloogiliste visioonide vahel. Selles peatßkis tuvastatakse transhumanismis ja religioossetes þpetustes erinevaid kehastatusmþtete varjundeid, millel puudub pßhakirjanduslik ja teaduslik alus, näiteks þpetused, mis stigmatiseerivad seksuaalseid väljendusi, soolist diskrimineerimist ja soovi loobuda kehast. Seksismi, gßnofoobiat ja genofoobiat arutatakse kristluses seoses transsendentaalsuse ideega. Uuringus väidetakse, et selliseid eelarvamusi soodustavad arusaamad on kultuurilised, neil puuduvad pßhakirjalikud alused ja teaduslikud valgustused, seega on tegemist vertikaalsete transtsendentsuse ideedega.
Seitsmes peatĂźkk on uurimuse kokkuvĂľte ja järeldused, milles sĂľnastatakse, et religioon/teoloogia ja teadus/tehnoloogia peaksid olema Ăźksteist täiendavad, mitte vastanduvad valdkonnad. Seda seetĂľttu, et nad erinevad ja lähenevad paljudes valdkondades, et pakkuda mitmekesiseid andmeid inimese tervikliku heaolu jaoks. Näiteks esitavad teadus ja teoloogia erinevaid arusaamu inimese identiteedist ja eripärast. Siiski lähenevad nad teineteisele selles, et inimene on ainulaadne ja et ta on suguluses kĂľigi teiste looduses elavate olenditega. Tehnoloogia on Jumala kingitus ja osa inimloomusest, eelduseks ellujäämisele ja tervislikkusele, samas vĂľivad mĂľned tehnoloogiad kujutada ohtu elule, sealhulgas inimese väljasuremisele. SeetĂľttu peab usukogukond aktiivselt tegelema tehnoloogiaga, et tagada kaasloojate tehnoloogiate levik. LĂľpuks, naistevastane vägivald on paljudes kultuurides endeemiline, mis on inimkonna dehumaniseerimise vahend, mille vastu vĂľitlemisel peaks usukogukond olema esirinnas. Siiski on paljudes religioonides Ăźldiselt ja eriti kristluses kehtestatud naissoost vägivalla näilisus, mis muudab vĂľimatuks selliste sotsiaalsete hädade vastu vĂľitlemise. Ăpetused, mis toidavad segregatsiooni, genofoobiat ja seksismi, tuleks kirikus välja juurida. See muudab kiriku usaldusväärseks, et täita oma propageerivat rolli vĂľrdsete pĂľhimĂľtete ja vĂľrdsete vĂľimaluste tagamisel kĂľigile. Kui kirik ei eemalda piiranguid ise, vĂľib tulla periood, mil seda vĂľrreldakse ning see omakorda pĂľhjustaks skandaale, kus kohtud vĂľrdleksid kirikut kiriklikes rollides naise kehale seatud piirangute kaotamisega.This study explores the meaning of transcendence in religion/theology and science/technology. The effort involves analysing the âposthumanâ discourses in selected religions, transhumanism and posthumanism. The study proposes two ways to perceive transcendence horizontal and vertical. Horizontal transcendence points both forward and backwards, focusing on interhuman relationships and one that exists between humans and nonhumans, referred to in the study as ânonhuman other.â Horizontal transcendence involves enhancements that recognise humansâ embodiment in nature. It, therefore, emphasises kinship with both living and non-living entities in nature. It involves moving beyond limits through research and the application of technology in recognition that technology as a tool is part of human nature and a gift from God. Therefore, technology should be employed for wholesome ends rather than harming the other for parochial anthropocentric ends. Horizontal transcendence facilitates team building, community, respect and cares for the other as one would do for him/her self by applying the otherself principle. The principle requires the individual to identify the self in the other, the human and the nonhuman other.
Vertical transcendence points upwards, and it is an otherworldly focus. It represents the desire and vision to separate from nature through technology or divine means. Vertical involves a dualistic understanding of the human. The human is perceived as a being that can be enhanced through separation into mind/souls/immaterial from the body/material. Vertical transcendence includes notions and doctrines that ascribe privileged positions to individuals, groups or species and deny humansâ embodiment in nature. It includes transcendence ideas that treat the body with gnostic contempt and facilitate sexism, gynophobia, genophobia, racism and other social exclusive concepts.
The research is in seven chapters, each conveying a unique yet collaborative discourse. Chapter one maps and introduces the study and the methodology employed. Besides the introduction of the work, the meaning of theology and the obligation of theologians to interpret theology within the context of the dominant contemporary understanding is discussed. It is suggested that it is possible through an alternative approach to formulating theology that is sensitive to contemporary scientific and technological understandings. Finally, religion is discussed under the notion that despite the doctrinal diversity, there are concepts that characterise all religions. Therefore it is possible to broaden the discussions of transcendence beyond Christian theology.
Chapter two focuses on Hefnerâs created co-creator theory, a theological concept formulated with the scientific method. Hefner discusses the roles of myths and rituals in human evolutionary history, pointing to the fact that scientific and religious data are needed to develop human society. Thus, the concept brings out the complementary roles of science and theology and how they need each other for meaningful socio-cultural building. Theologically, if humans and their roles are to be understood, there is the need to reinterpret various concepts that help in the meaning-making processes.
For example, the imago Dei concept in theology is expressed in terms of the ability to make decisions and construct justifying stories through the process of feedback. Thus, humansâ uniqueness as co-creators is expressed through their unique features, such as anatomical qualities and advanced cognitive abilities, culminating in freedom for technological activities. Furthermore, humanâs purpose is understood in creativity as a reflection of Godâs creative grace. Technology is thus a natural part of human nature, serving the human purpose in the evolutionary milieu.
Chapter three discusses the relationships between theology, technology and transcendence. Analogies of transcendence are drawn to emphasise the idea that there is an intricate relationship between human technology and religious notions. The chapter evaluates the concepts of enhancement and how theologians express them, stressing that enhancement should be seen as an everyday process entirely different from transhumanism. Enhancement is a resource that provides Homo sapiens with an existential advantage in the evolutionary process as they encounter different environmental conditions. The enhancement process has both scientific and theological histories. Furthermore, technology and science are great enhancement resources and vital in human evolutionary processes. The chapter concludes that human theological history indicates that there have been divine-instigated enhancements that supported human existence after the fall. Thus, enhancement is theologically consistent with religious doctrines of creation. Furthermore, Christians promote enhancement, albeit subconsciously, through the demonstration of love via charity activities. The ancient records of miracles continue to manifest in Christianity today through enhancement technologies. Thus the divine-oriented miracles are giving way to technology-mediated miracles.
Chapter four introduces the âposthumanâ discourse in transhumanism, posthumanism and Christianity. The chapter, however, focuses on posthumanism and Harawayâs narrative of a cyborg. Posthumanist ideas are contrasted with transhumanist notions of transcendence. While transhumanism anticipates bold new dawn of perfection, posthumanists aspire to eradicate various constructed barriers in recognition of universal kinship. Transcendence in posthumanism, therefore, indicates identification with the other; humans, environment, technology etc. Thus posthumanismâs idea of transcendence is horizontal, but transhumanists focus on vertical transcendence.
The cyborg is a potent symbol of posthumanism and has been the fulcrum of major discourses associated with the âposthumanâ future. The cyborg represents unity, fusion, hybridity, universal kinship and egalitarianism. The idea of the âhumanâ within the cyborg framework is similar to that of transhumanism as "information." However, unlike transhumanism, the "information" is embodied similar to the Christian notion of the human.
Chapter five discusses transhumanism and transhumanist proposals for eliminating ageing and deaths. The research expresses the view that the transhumanist desire to overcome human finitude is a natural inclination of the human co-creator. However, it ignores scientific realities and the complex nature of the human being as millions of years product of evolution. The desire to strip humans of their natural constitution is synonymous with annihilating the human species and immortalising their automata. Therefore, transhumanism is identified with pseudoscience rather than their claims of breakthrough science because they employ numerous unscientific methods in their aspirations. Furthermore, despite exhibiting post-religious postures, transhumanist visions have many radical religious elements, including Gnosticism. The transhumanist harbours the ambitions to go beyond the cyborg concept. Because while the cyborg may represent enhancement, the organic part may be susceptible to sickness, senescence and death, but the âposthumanâ in transhumanism is immortal, ageless and immune to diseases.
Chapter six discusses the relationship between âposthumanâ narratives and religion, articulating the position that religious eschatology should be considered a âposthumanâ narrative. This is because of identified similarities between secular âposthumanâ narratives and eschatological visions of religions. This chapter identifies various shades of disembodied elements in transhumanism and religious doctrine, which lack scriptural and scientific bases. Such elements include doctrines that stigmatise sexual expressions, foster gender-based discrimination, and the desire to abandon the body. Sexism, gynophobia, and genophobia in Christianity are discussed in relation to the idea of transcendence. The study avers that notions that facilitate such biases are cultural, lacking scriptural bases and scientific illuminations. Thus, they correspond to vertical transcendence.
Chapter seven constitutes the summary and conclusion of the research, which articulates that religion/theology and science/technology should be seen as complementary disciplines, not opposing fields. This is because they diverge and converge in many areas to provide diverse data for holistic human wellbeing. For example, science and theology present different notions of the identity and distinctiveness of the human person. However, they converge on the uniqueness and their kinship with all other creatures in nature. That technology is a gift of God and part of human nature, a premise for survival and wholesomeness, but âcrudeâ technologies constitute a significant threat of extinction and suffering. Therefore, the faith community must get actively involved in technology to ensure the proliferation of co-creator technologies.
Finally, violence against women is endemic in many cultures serving as an avenue for dehumanising society. The faith community should therefore concentrate its advocacy in this area. However, a semblance of violence against the female is instituted in many religions in general and Christianity in particular, making it impossible to challenge such social ills. Therefore, there is the need to eradicate doctrines that nurture segregation, genophobia and sexism from the Church. The eradication of such conduct will make the faith community credible to play its advocacy role to ensure egalitarian principles and equal opportunity for all. If the Church does not remove limits, there could be a period when it will be compared to do so. However, since the Church is the arbiter of freedom and morality, it will be scandalous for the courts to compare the Church to eradicate limits placed on the female body and ensure equity in the Church.https://www.ester.ee/record=b551385
Combining brain-computer interfaces and assistive technologies: state-of-the-art and challenges
In recent years, new research has brought the field of EEG-based Brain-Computer Interfacing (BCI) out of its infancy and into a phase of relative maturity through many demonstrated prototypes such as brain-controlled wheelchairs, keyboards, and computer games. With this proof-of-concept phase in the past, the time is now ripe to focus on the development of practical BCI technologies that can be brought out of the lab and into real-world applications. In particular, we focus on the prospect of improving the lives of countless disabled individuals through a combination of BCI technology with existing assistive technologies (AT). In pursuit of more practical BCIs for use outside of the lab, in this paper, we identify four application areas where disabled individuals could greatly benefit from advancements in BCI technology, namely,âCommunication and Controlâ, âMotor Substitutionâ, âEntertainmentâ, and âMotor Recoveryâ. We review the current state of the art and possible future developments, while discussing the main research issues in these four areas. In particular, we expect the most progress in the development of technologies such as hybrid BCI architectures, user-machine adaptation algorithms, the exploitation of usersâ mental states for BCI reliability and confidence measures, the incorporation of principles in human-computer interaction (HCI) to improve BCI usability, and the development of novel BCI technology including better EEG devices
Tinjauan Hukum Islam Terhadap Jual Beli Online Busana Muslim Pada Shofiya Collection Di Media Sosial
RELIGION AND ARTIFICIAL INTELLIGENCE
âWhat will be the relationship between religion and artificial intelligence?â This was the main research question for the current study. I chose Mikael Stenmarkâs multidimensional model for describing relationship between religion and science, as my theoretical framework to help figure out the answer. Considering the novel and hypothetical nature of the topic it was necessary to accomplish following sub goals before I could tackle the main analysis:
Establish the fact that religion is viable and growing part of the society in the future.
Demonstrate how science and religion have been intertwined through the history until modern day.
Confirm that the field of artificial intelligence is developing fast and intelligent machines will have growing presence in various areas of our lives.
Give overview of relationship between religion and AI since the emergence of the field and examine this interconnection from different perspectives.
Recent theories by Jose Casanova and Pippa Norris and correlating statistical data helped to establish and confirm that despite the popularity of the traditional secularization theory the number of people who affiliate themselves with religion is on the rise.
Demonstration of the enduring interconnectedness of religion and science included covering birth of the modern science from the bosom of Christianity, followed by insight to problematic relationship between Islam and science. Thereafter I presented how new technologies are accepted in the religious environments of Islamic countries and Christian Africa. Additional examples demonstrated how religion has been related to the virtual worlds and explored how advances of innovative technology are creating potential alternatives for the traditional religion in the example of Transhumanism
Faster than a speeding bullet, more powerful than a locomotive, able to rule by sense of smell! Superhuman Kingship in the Prophetic Books
An exploration of the Hebrew Bible's prophetic literature vis-Ă -vis Science Fiction and Science Fiction theor
2017-2018 Fordham Law School Faculty Bibliography
https://ir.lawnet.fordham.edu/fac_bib/1021/thumbnail.jp
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