Mohammad Ali Ashouri Kisomi; Maryam Parvizi
Abstract
This paper examines the ethical agency of artificial general intelligence (AGI). In many studies, the ethical agency of AGI is divided into four categories: 1) Ethical-impact agents, 2) Implicit ethical agents, 3) Explicit ethical agents, and 4) Full ethical agents. This paper will deploy a critical-analytical ...
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This paper examines the ethical agency of artificial general intelligence (AGI). In many studies, the ethical agency of AGI is divided into four categories: 1) Ethical-impact agents, 2) Implicit ethical agents, 3) Explicit ethical agents, and 4) Full ethical agents. This paper will deploy a critical-analytical method to examine the fourth category, namely full ethical agents in AGI. If AGI is possible, such intelligence would have many capabilities, and therefore, there would be many ethical concerns. This categorization of ethical agency has been repeatedly used by researchers, and there is a need for re-examination. The results of this study show that if AGI is possible, it should be placed in the category of a full ethical agent. However, such a full ethical agent has two characteristics: first, this agent can learn human ethical principles or infer other ethical principles from them; however, it should not be assumed that it considers human ethical principles to be its ethical principles; and second, this agent can form its own goals and ethical principles, and these principles may be different from or contrary to human ethical principles.
ghorban elmi; Nazanin جلیلی
Abstract
.This article, in a descriptive and analytical way, has investigated the concept and characteristics of mana and the sacred in Marett's intellectual system. He, who primarily focuses on the anthropology of religion, emphasized emotion and feeling as the basic principle of analytical psychology of ...
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.This article, in a descriptive and analytical way, has investigated the concept and characteristics of mana and the sacred in Marett's intellectual system. He, who primarily focuses on the anthropology of religion, emphasized emotion and feeling as the basic principle of analytical psychology of mind and human personality and the psychological components of religious belief, and instead of Tyler's animism, he offered pre-animism or animatism (the experience of mana) as the first and the original religious experience. Marett interprets the subject of religious consciousness as mana or sacred. The feeling of mana is the feeling of the presence of a wonderful and mysterious power or force that forms the essence of primitive religion. Basically, religion was formed in response to the feeling of awe and in connection with it. The feeling of mana is a mixture of fear, wonder and attraction that creates awe in humans. His minimal definition of religion includes the taboo-mana formula, where taboo is the negative aspect of a sacred or supernatural entity, which "should not be approached without restraint." In its positive aspect, it is named manna. Things that have mana are also taboo. Marett's mana, unlike Codrington's, is not power, but is entirely supernatural, i.e. religious and the core of religion.
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