Category: AI

Loneliness and The Cyborg Transmutation

Robots need friends too!

In the late nineteenth century, as the Industrial Revolution kicked into gear, social alienation became a significant concern of both social workers (in particular religious pastors and ministers) and policy makers. Durkheim’s anomie was one of the first studies of the phenomenon (The Division of Labour in Society, 1893), though it’s conceivable that such alienation was only made possible by urbanisation and the size of communities permitted through industrialization. Simmel (The Philosophy of Money, 1900) and Tönnies (Community and Civil Society, 1887) each looked at the money system and the built environment respectively as contexts for understanding alienation. Man was alienated from his species essence, in Marxist terms, a fundamentally economic alienation from labour and the product of that labour. The fullest expression of that alienation is ‘in the role of machines in modern life,’ (Wendling, Karl Marx on Technology and Alienation, 2009) those things that take touch away, that dehumanise. The industrialisation of the machine in the form of the city scaled that effect to community and social dimensions.

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Falling Down

In Martin Heidegger‘s Being and Time, he refers to verfallen as a characteristic of being, or dasein. It means fallen-ness, or falling prey, an acknowledgement that we do things not because we want to do them, but because we must; we act in particular ways, we fall into line, we do jobs, have families, get a mortgage and a pension, obey the law and so on. We consciously engage with the systems and societies into which we have found ourselves. It is surprising how frequently this concept of ‘the fall’ emerges in philosophy, theology and popular culture.

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World Religions and AI

There are practical, ethical and theological challenges for religion posed by technology and AI. But what if the technology is actually becoming theological in itself?

AI poses several challenges for the religions of the world, from theological interpretations of intelligence, to ‘natural’ order, and moral authority. Southern Baptists released a set of principles last week, after an extended period of research, which appear generally sensible – AI is a gift, it reflects our own morality, must be designed carefully, and so forth. Privacy is important; work is too (we shouldn’t become idlers); and (predictably) robot sex is verboten. Surprisingly perhaps, lethal force in war is ok, so long as it is subject to review, and human agents are responsible for what the machines do: who those agents specifically are is a more thorny issue that’s side-stepped.

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