Does theology help makes sense of Artificial Intelligence?
Bogus Intelligence (AI) is already all-pervasive in our daily lives. From social media algorithms, to medical equipment detecting middle conditions. But the 'robots' in our lives look very dissimilar from the robots imagined in science fiction: they look like servers hidden away in secure buildings, and for near of u.s.a. they look like our computer screen. But information technology is clear that they are non something of the future—they are already hither.
Concluding calendar week I was ane of a panel of three on national Irish radio (RTE ane) discussing the claiming of Bogus Intelligence on their weekly program Jump of Faith. The link to the broadcast can be found below. It was both a little daunting but too a privilege to be able to engage with others who were expert in their field.
Some of the key themes emerging for me included:
The mode that AI oftentimes imitates the phenomena of human being intelligence, rather than human intelligence as such. It is all to easy to recall that, because systems mimic what humans do, they are somehow becoming homo. Christian theology volition likewise resist the reduction of human life to the phenomena that make that life upwardly.
AI and other technological enhancements are predicated on the idea that creaturely finitude (our human limitations) are merely problems to be overcome, and that human happiness consists in overcoming them. Christian theology believes that fulfilment can be foundwithin our limitations as creatures.
Many people will look to the theological idea of the man soul, but in fact Christian theology has always gone further than that to understand human life equally embodied—nosotros are 'psychosomatic unities', body-soul creatures whose inner life cannot be separated from our outer, bodily life.
Moral and upstanding reflection is e'er needed, since AI never deploys itself, but is ever deployed by humans with particular ends in mind. AI might non be developed with the idea of impairment in listen, merely we humans who deploy information technology are lazy, selfish and greedy, and that will always shape how AI is really used in society. Frequently the questions effectually AI come back to the iii issues of money, sexual activity and ability, but just in a technological expression.
The universal upshot of technological development is the removal of barriers and inhibitions to human bureau—the elimination of 'friction'. The key question is: which human activities would we like to brand easier, and for which human activities is it good that there is difficulty and resistance?
A key ethical conviction proposed around the apply of AI is that the humans afflicted should always be the ends or goal of the technology, and not simply the means used to accomplish another goal. Unless you lot call up that (for case) Facebook was adult with the purely altruistic goal of improving human relationships, then it is clear that that ethical exam was failed a long time ago.
Here is the blurb for the programme:
On the Leap of Faith this week, Artifical Intelligence is considered by some as the greatest threat to faith since Charles Darwin published On the Origin of the Species. On tonight'southward programme, equally robots and AI enter our homes and our lives we explore the ethics that govern their interactions with us and how the homo creation of such intelligence fits into theology.
The guests on this night'southward programme are Rev Dr Ian Paul, Theologian, author and a member of the Church building of England'due south full general synod; Professor Barry O'Sullivan University College Cork and President of the European Association for Artificial Intelligence; and Dr Mary Aiken, Cyberpsychologist and Offshoot Associate Professor at UCD.
Yous can listen to the program past clicking through from this folio. (You will need to enable pop-upwardly windows and use of Adobe Flash on your browser.)
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