Search results

The purpose of this paper is to explore the possibility and desirability of artificial intelligence (AI) by considering western literature on AI and Buddhist doctrine.

The paper argues that these issues can best be considered examined from a variety of philosophical and religious viewpoints and that resolution of those issues depends on which point of view the questions are addressed from. There are a number of philosophical questions involving AI usually considered by philosophers: what is the definition of AI, what is a status of an AI as compared with human intelligence, is there a legitimate purpose for creating AI; if so, what is that purpose? Buddhism is a religion that is deeply philosophical and, perhaps to the surprise of western readers, has a lot to say about the nature of human mind and human intelligence. Although Buddhism does not talk explicitly about AI, the richness of its philosophical views concerning human nature and the nature of the physical world sheds considerable light on the philosophical questions stated above.

The paper explains how Buddhist teaching would answer the four questions above.

The paper is the first to clarify the Buddhist position on AI, and perhaps represents the first attempt to explore the relationships between any major religion and the AI agenda.

The methodological individualism and subjectivism of the Austrian tradition in economics is often associated with a methodological dualism, i.e. the claim that the nature of its subject matter, namely purposeful and intentional human action, requires economics to adopt a methodology that is fundamentally different from the causal explanatory approach of the natural sciences. This paper critically examines this claim and advocates an alternative, explicitly naturalistic and empiricist outlook at human action, exemplified, in particular, by the research program of evolutionary psychology. It is argued that, within the Austrian tradition, a decidedly naturalistic approach to subjectivism can be found in F. A. Hayek’s work.

This conceptual paper aims to explore the possibility of human beings reaching a virtual form of immortality.

The paper is an investigation of the path from an early example of human knowledge to the birth of artificial intelligence (AI) and robots. A critical analysis of different point of views, from philosophers to scientists, is presented.

From ancient rock art paintings to the moon landing, human knowledge has made a huge progress to the point of creating robots resembling human features. While these humanoid robots can successfully undertake risky tasks, they also generate ethical issues for the society they interact with.

The paper is conceptual, and it does attempt to provide one theory by which human beings can achieve the dream of immortality. It is part of a work in progress on the use of AI and the issues related to the creation/use of humanoid robots in society.

This paper provides an overview of some of the key issues and themes impacting our modern society. Its originality resides in the linking of human knowledge to collective knowledge and then of collective mind to the hyper-collective mind. The idea of humans reaching immortality is burdened by the imperative need to define ethical guidelines for the field of AI and its uses.

The purpose of this paper is to analyse how Vivekananda, in his quest for sustained human development, explores a new generation of humanity by combining some of the active and heroic personality elements of the West with the meditative and yogic personality skills of the East.

Because of Vivekananda’s pioneering efforts in the last decade of the 19th century, ancient India’s Vedânta philosophy of human life, along with the Yoga system, has now become a common heritage of all mankind. Vivekananda’s assertion that a human being is potentially divine – one of the major tenets of ancient India’s Vedânta philosophy – has been used as the philosophical foundation of sustained human development.

A psycho-physical human being’s initial individuality could be developed towards a psycho-social personality with its manifold existence by manifesting the aesthetic, ethical, heroic and spiritual possibilities lying hidden in an individual person.

Persons with different degrees of higher assimilative qualities create different personalities. A psycho-social personality could lead to the path of sustained human development essentially by controlling its mind.

This paper aims to define a capability-based sustained/total human development, after reviewing both the concept of “Surplus in Man” as the source for achieving the Vedântic ideal of transcendence, and the capability approach to human development.

The capability-based sustained/total human development has been defined by integrating the Vedântic concept of “Surplus in Man” and the deontological theories of morality into the basic approach to capability-based human development.

An answer to the question: “How to apply a holistic approach to our daily life?” is outlined.

An example is provided on the role of yoga and meditation as the key initial bridging forces between the Western and Eastern concept of mental health. Also, the recent trend in a morally demanding lifestyle of a section of people in the Western societies for moving towards a galloping spiritual pluralism has been exemplified.

Role of responsibility of an individual human being along with his or her right has explicitly been emphasized in the approach to capability-based sustained/total human development.

In investing energy in developing reasoning machines of the future, one must abstract away from the specific solutions to specific problems and ask what are the fundamental research questions that should be addressed. This paper aims to revisit some fundamental perspectives and promote new approaches to reasoning machines and their associated form and function.

Core aspects are discussed, namely the one‐mind‐many‐bodies metaphor as introduced in the agent Chameleon work. Within this metaphor the agent's embodiment form may take many guises with the artificial mind or agent potentially exhibiting a nomadic existence opportunistically migrating between a myriad of instantiated embodiments. The paper animates these concepts with reference to two case studies.

The two case studies illustrate how a machine can have fundamentally different capabilities than a human which allows us to exploit, rather than be constrained, by these important differences.

Aids in understanding some of the fundamental research questions of reasoning machines that should be addressed.

In this essay, I relate G. H. Mead's emergent theory of mind and reflexivity to neuroscience evidence that “minded” practices can be applied in restructuring the neural structures involved in obsessive-compulsive disorders, stroke patients, and depression. The demonstration that such efforts can become causal factors in changing material brain structures attests to the emergent reality of mind as conceived by Mead, the neuroscientist Roger Sperry, and others. This means that mind, arising from the material brain cannot be completely reduced to the biological properties that make it possible. Schwartz and Begley (2002) and Begley (2007) describe the six-step program in minded practices producing structural brain change in The Mind and the Brain. The authors argue for a voluntaristic framework transcending SR behaviorist approaches to behavior modification, which ignore distinctively human capacities. fMRI evidence of the structural changes in brain systems involved in OCD after patients were trained in “minded” behaviors is described.

In Part One of ?From the Genius of the Man to the Man of Genius’ I argued that classical and medieval inscriptions of genius figures suggest a coevalence between characters in their respective cosmologies, making it relatively more difficult to delineate Man from “spirits” and “other organisms”. The labour that genii performed flowed around two significant tropes of production and reproduction whose specificities were inflected in and across sources. In medieval poetry, for instance, genius figures took up a new role in regard to the reproduction trope, as promoter of virtue (in the form of censuring the seven deadly sins) and condemner of vice (in the form of prohibition against same sex intercourse). The sedimentation (complex processes of character‐formation), directionality (patterns of descent) and sexual ecology (emergence of a field of ethics) that the medieval literature embodies also indexes an opening disarticulation of Man from universe and the possibility of grounding “morality” in and as His love choices. Through a series of narrative structures, binary concepts and new sources of authority under Christianity the figure now referred to in philosophy as “the subject” is given early grounds upon which to form in the medieval poems.