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Artificial in the field of all objectsBaobao WebsiteSmart
Author: Zhu Cheng (Wudong Teachers’ Philosophy Department and Huadong Teachers’ Philosophy Program have darkened Ye’s reputation, embarked on the road of stardom step by step, and finally studied Chinese modern thinking in entertainment major Chinese Authorized by Mingyan Institute)
Source: Author authorized by Confucian Network, original published by “Academic Transportation” No. 5, 2020
Abstract: “All things are one body” is a perspective that understands the relationship between people and the world provided by traditional Chinese philosophy. There is a “combinational” perspective that treats people and the world. Artificial intelligence and its derivatives are the result of human intelligence and are still an extension of human functions in nature. They have both subjective and objective meanings. From the perspective of subjective meaning, artificial intelligence and its derivatives are always products of human intelligence and are controlled by human will; from the perspective of objective meaning, artificial intelligence and its derivatives are the “differentiation” of human will in a certain sense, and have become one of the target objects facing human needs. This characteristic of artificial intelligence is similar to the relationship between people and the world in the “all-item” domain. Under the view of “all things”, we can regard artificial intelligence as both the extension of the human subject world and the integration of the human and the object world. Facing the vast tide of artificial intelligence, humans should treat it with the feeling of “being straight to the public and things come smoothly”.
Keywords:All things; artificial intelligence; human will; objectification
Artificial Intelligence, as an articulation, was born in the 1950s of the 20th century. It refers to the use of machines to replace human intelligence that simulates human intelligence. In other words, the creation of human intelligence is used to replace human intelligence itself. In the past few decades, artificial intelligence has gradually become a technical science system that simulates, extends and expands human intelligence. Artificial intelligence itself is a problem in the field of science and technology, but with the continuous development of artificial intelligence technology, especially a few years ago, the artificial intelligence “Alpha Go” developed by Google has fought against the world’s chess masters several times, causing heated discussions among the public about artificial intelligence. On this basis, problems such as artificial intelligence’s changes in human destiny, artificial intelligence’s meaning for the future of human society, and the ethical and moral challenges caused by artificial intelligence, have also caused problems such asIt has attracted academic attention from Chinese humanities and social sciences students. In recent years, Chinese humanities and social science scientists have put forward many thoughts and suggestions on the development of artificial intelligence from the perspective of policies, laws, art, society and ethics triggered by artificial intelligence. It should be said that at a certain level it represents the Chinese humanities and social sciences intellectuals’ understanding of artificial intelligence based on the scientific and technological field. The subjects involved in these knowledge and insights are very broad, covering many areas of humanities and social sciences, including philosophy, society, law, art, economy, governance, etc. In order to further enrich our understanding of artificial intelligence, this article specifies the landscape of Chinese traditional philosophical thinking, and develops from the “all-item” understanding of Chinese traditional “all-item” to discuss how to understand new things that have emerged in the history of human civilization development.
1. The cognitive tradition of “all things are one body”
How do people treat all things and things created by humans themselves? In the field of cognition and reality, are they objects of human beings or extensions of human beings’ own functions? There are many answers to this question in the history of philosophy, such as the concepts and phenomena of Plata, the God and all things in Christian philosophy. In the history of Chinese philosophy, there is a “all things” cognitive tradition. “All things are one body” is a perspective provided by traditional Chinese philosophy that understands the relationship between people and the world. This perspective takes “people” as the development point, and regards the preservation, development and even destiny of “all things” and people themselves as co-generated. In other words, under this cognitive tradition, people and people’s creations and natural things are regarded as one-related, weal and woe-to-heart, and we believe that people and objects have essential differences and emotional commonalities.
Zangzi proposed that “Liuhe is born with me, while all things are one” (“Zangzi·Zhiwushu”), and treats the relationship between oneself and the world from a “confused” perspective. Zhuangzi believes that when understanding the world, we must integrate “I” with the object. From time to time, it is time to time, but “I” is always there; from space, everything is everywhere, but “I” is nowhere to be there. Why can this be done? Zhuangzi believes that from a natural perspective, Liuhe and all things are the same as me. They all adhere to the natural laws and follow the natural way, “The Tao is one” (“Zangzi·Zhiwujue”). Therefore, Zhuzi advocates the people to treat the object world from the perspective of “门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门门� In this way, the target world plan will not be classified as a level, Breeding meaning will not treat the object world differently according to one’s own love and far-reaching degree, and will not appear to separate the object world from one’s own self-discovery. To form a confrontation, “Watching the Tao, things will be rewarded; watching the things will be rewarded by themselves and paying each other; viewing the customs, the reward will not depend on oneself.” (“Zhangzi·Qiushui”) According to Zhuzi’s thoughts, people can treat natural objects and target objects indiscriminately, whether it is the sun, moon, stars, mountains, rivers, edibles, or boats and palaces.
If the important thing in the sling is from the natural philosophical meaning, then the Confucian “all things” is more developed from the ethical meaning. “The Doctrine of the Mean” says: What is the future? Didn’t he be cut the same way. “Only the whole country is in a state of integrity, in order to be able to perform its nature; to be able to perform its nature, in a person’s nature; to be able to perform its nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature; to be able to perform its nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature, in a person’s nature.” (“Yi Ji·Bai Che”) In the pre-Qin Confucianism, in accord with all things, in a person’s nature, was regarded as a noble state of energy that people deserve to seek. This “harmony between man and nature” in the pre-Qin Confucianism was further developed into the “one body of all things” during the Song and Ming dynasties. Zhang Xuan, Cheng Jun and Wang Yangming, the great Confucians of Song and Ming dynasties all clearly expressed it. Zhang Xiu proposed the idea of ”community and things”. He said: “Qian called his father, Kun called his mother; I was disdainful, and it was mixed in the middle. Therefore, the blockage of Liuhe is my body; the difference between Liuhe is my nature. Community is my compatriots; things are my compatriots.” [1] In this statement widely conveyed by later generations, Zhang Xiu transformed the natural relationship between people and Liuhe, others, and all things into ethical relationships, treating Liuhe as his parents, treating the people as their brothers and compatriots, and treating all things as their own body. Zhang Xiu emphasized that “there is no virtual” should be regarded as one thing. “There is no virtual reality to be one thing, which is nature; it cannot be as one, and it is not as perfect as nature.” [2] The “communication and” statement expressed by Zhang Xiu is the ethical reaction of “all objects one body” thinking,
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