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Artificial intelligence and philosophy

By January 25, 2021January 29th, 2021No Comments
Just a few years ago, the term “fourth industrial revolution” was heard for the first time at the World Economic Forum in Davos. All the previous Industrial Revolutions had to do with a discovery: The first was based on steam which made production mechanical; the second on electricity which made mass production; the third revolution, computer science, automated production. The fourth industrial revolution is developing by pressing on a set of technologies: robotics, internet, biotechnology, nanotechnology, molecular biology… and of course artificial intelligence. What is artificial intelligence? We can not define it because every now and then we achieve one goal and move on to the next. Today, artificial intelligence can read a manuscript, recognize faces or voices, translate from one language to another. Is he able to talk to a man? To pretend to be human, to fool him in a conversation? Is he able to play a game with him? He did it in 2016. He played “Go” for the first time with man, and in fact with the strongest player of all time, the champion of the Asian game, Lee Sedol. “Go” is considered one of the most difficult thought and strategy games; its possible combinations are more than all the atoms of matter in our known universe. Then “Go” champion Lee Sedol faced Google’s AlphaGo software in a five-game showdown. The result was four defeats for Lee Sedol and only one victory. Google then put that artificial intelligence system to play “Go” with another artificial intelligence system. That is, the machines played the game with each other, and the result was incredible. The machine trained itself, because when it confronted man again, man was defeated, left the battlefield, conquered. The score is now 6-0. The machine acquired knowledge on its own and became better. What does this mean; Is the machine intelligent, as is man? An algorithm could know all the possible answers to a question, develop accuracy, correctness, artificial perfection; it learns and retains in memory, stores the knowledge it acquires. But the algorithm does not search, the machine does not invent. When he asks, he does it because he is scheduled to ask. The machine knows, but does not seek to learn; it does not wonder, it does not doubt, it does not dig things up, it does not seek, it does not desire, it does not dream, it does not move, it does not anger, it does not love. These are still characteristics of human intelligence, not artificial. Man, in contrast to the machine, seeks meaning. Meaning is something higher than logic, and this higher is achieved through the questions it raises. The closed space of information, the answers offered by the intelligence of the machine does not make sense. Questions are what eat man inside, questions make him a poet, philosopher or sculptor, not databases. Socrates, one of the most important figures of the world spirit, asked questions. “What is justice?” He said. “Justice is to do good to friends, not evil.” The Warlord, the brother of the orator Lysias, answered hastily. “Is this called justice?” Socrates asked again. “That’s how it looks to me,” replied the Warlord without pressing the words with confidence. Through the Warlord, Socrates introduces us to something very essential, which the thought of the machine cannot include; to the moral character of justice.