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The impact of the development of artificial intelligence on Confucian ethics
Author: Gan Chunsong (produced by Beijing Department of Philosophy and Beijing Institute of Confucianism)
Source: “Confucius Research” Issue 05, 2019
Time: Confucius was in the 2570s April 27, Renxu
� At this stage, the importance of artificial intelligence lies in the technical level and will gradually expand to social organization and production methods. After the emergence of emotional and intellectual people with self-reliance and thinking talents, they will lead to a further transformation of people’s self-awareness, social structure and value goals. This will be more thorough than industrial reactions. Therefore, it will strengthen the analysis of the relationship between Confucian value and artificial intelligence, and will have a very serious meaning for understanding the future of Confucianism and how humans should use technology better at daily use.
Keywords:Artificial intelligence; Confucian ethics; family; intelligent people;
In human history, serious technological progress often means the beginning of a new historical stage. It’s like the Stone Age, the Copper Age, etc. we are familiar with. Although some historical stages are not directly marked by the development of scientific technology, the real driving force behind it is not the transformation of social production forms brought about by serious technological progress. It is like the dynamic reaction brought by steam machines, which has led humans to the era of industrialization and laid the foundation for the global capital.
The development of computer technology, which began in the past world, has always been regarded as the symbol of the new technology reaction, and it is natural for people to pay sufficient attention to it. However, until the cloning technology was born and artificial intelligence that touched the structure of human itself, people’s attention to this new technological reaction began to upgrade.
Different from previous technological progress, the genetic editing and intelligent robot structures exposed by artificial intelligence have become the most basic challenge for human characteristics. Whether in the field of human breeding or the intelligent energy space of robots, people have attracted people’s attention to humanity, the preservation and development forms of human beings, and the future of human beings.
The consequences of these changes are still difficult to evaluate today, and some people are more concerned about the power brought by machine replacement., some people pay attention to the expansion of the gap between countries that artificial intelligence can bring and thus form challenges to the existing international order, etc. However, when a certain country in China gave robots “nationality”, the “rights” and “components” problems brought by artificial intelligence triggered international debate. More discussions focus on the ability of the technical level. So from the perspective of Confucianism, what will the impact that artificial intelligence can bring? If it is said that the Confucian crisis since the 19th century is the result of modern production methods and value concepts, then what kind of changes will the rise of artificial intelligence bring to human society, and can it form a new crisis in Confucianism? This may be a question that is particularly worth pondering.
1. Confucian unique understanding of the meaning of life
Traditional theory is extremely rich in understanding people. In terms of the structure of individual life, Confucianism not only emphasizes the natural blood-based order of life formed by parents and husbands, but also advocates the promotion of emotional development and extension to a place and state. The kindness of the world is the most charitable thing. Therefore, the Confucian idea of life is a combination of psychological “human individuals” and social “fantasy personality”. If you cannot understand this point, it will be difficult to understand the basis of Confucianism’s foundation on the value of life.
From the “Online”, we can see that Confucius often divides righteous people and gentlemen in the division, which is to hope to fight for the animal’s consciousness through the determination of human psychology about their own people’s mentality. This point has been more sufficiently developed by Mencius. Mencius liked to distinguish people from animals to improve his understanding of the value of life. He said: “There are so many reasons why people are different from birds and birds. People go to them and keep them upright. Shun is clear about the common things and observes the human etiquette. He is not a kindness.” (“Mencius: Leaving the Mother”) In the eyes of classical Confucianists like Mencius, the essential characteristics of human beings are to become “correct people” through their own efforts. This process is the process of human beings’ “self-definition”. In Mencius’s view, people are compassionate and develop the ability to judge their short-term, abide by social norms, and a attitude of serving and respecting their elders. But people do not naturally realize that they have such talent, or perhaps even if they feel that they have such talents, they cannot maintain and enhance them. In the midst of laziness and confusion, such “genius” is concealed and falls into the ability to distinguish between long and short, good and evil, and becomes a “gentleman”; and there are always some people who can survive the grinding of society, without losing their confidants, and use various methods to maintain a strong atmosphere. Such people become “big people”. In the choice of becoming a “big man” and becoming a “gentleman”, personal will is especially the main one. Through the process of selection, the Confucian consciousness of life has been revealed.
Compared with Mencius, it seems that Xunzi lacks his life and consciousnessActive attitude. Xunzi’s understanding of humanity is also very far away from Mencius. Xunzi inherited Confucius’ humanistic view that was almost remote, and adhered to a “original” sexual argument. However, it is even more true that the author has been logically translated? Sure enough, Xunzi believed that there was a selfless tendency in humanity, and he needed saints to order gifts to regulate people’s behavior so that society could be harmonious in a state of peace. Although there is such a big difference in understanding humanity between Mencius and Xunxun, there are many cooperation points for people who should become. For example, Xunzi also confirmed that everyone can become a saint, but Mencius believed that it was up to one’s own perception, while Xunzi emphasized the importance of the initiation and teaching of the saints.
Combining the discussions between Mencius and Xunzi on the human nature of “people” and Confucianism generally understands from the perspective of “capable” to “reality”, this way, differentiates people in biological meaning and people after entering social career. If one hears its biological properties, then one is only an animal; on the contrary, if one can develop and expand the properties of oneself through learning and perfecting oneself, it will cause oneself to detach the properties of the animal, highlighting the morality of human beings that are different from the animals.
In the “several chance” of the difference between people and animals emphasized by Mencius, we can see that Mencius did not identify others and animals from the perspective of nature, but was based on whether people can recognize their own moral responsibilities as human beings. There is a passage in “Mencius·安容安容” that can be understood as “not natural” to define the classical expression of human beings: “The mouth is taste, the eyes are color, the ears are sound, the nose is smell, the limbs are sensation, the limbs are ease, nature, there is destiny, and there is a righteous person without politeness. Benevolence is to father and son, meaning is to rule the king and minister, praise the master, and know it from the lord, and know it from the sage, and the sage is to the way of heaven, and there is destiny, and there is nature, and there is a righteous person without sanity. href=”https://twlovedating520.com/”>Female college student care club is also.” We need to make a special discussion on the meaning of “sex” and “fate”. The focus of this paragraph is to explain that these psychological natures are not the “regularity” of the “most important” of people, and some moral standards like benevolence and wisdom are the manifestation of human “essence”. Confucianism also divides the righteous people and the gentlemen from this. In Mencius’s view, even if you are born as a human being, if you do not have moral identities, you will not be able to bear the responsibility for moral responsibilities, and in fact, you will not be able to call it a true “person”. Such a righteous person and a gentleman have a “divergent” between his moral attributes and natural attributes.
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