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Scientists, representatives of information technology companies, and politicians are increasingly recognizing the opportunities and dangers of machine intelligence for the quality of people’s lives. They therefore repeatedly call for the use of technology for the benefit of people, but do not say what constitutes people’s well-being. Even happiness research provides hardly any guidance for a desirable use of the technology. Evolution controls us according to the principle of homeostasis through happiness and unhappiness. Humans strive for actions that lead to perceptions with positive feelings and avoid actions that cause suffering. Evolution, on the other hand, is aimed at progress, not at human happiness. Quality of life, i.e. happiness and unhappiness, is a relative and fleeting quantity: We measure ourselves against our demands, compare ourselves with our peers, and accommodate to both positive and negative situations. Hope seems more important than the actual achievement of goals. Since Plato, people have been striving not only for short-term satisfaction of their needs (hedonia), but also for lasting satisfaction with themselves and the environment (eudaimonia). As the rapidly growing datasets increasingly contain indicators for the well-being of people, data collections and pattern recognition make the quality of life more and more objectively measurable. Even if our knowledge about the use of machine intelligence for the benefit of mankind is still very modest, it would be grossly negligent, in view of the enormous changes, not to use the existing knowledge for the benefit of mankind.
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Only particularly important perceptions such as a face are additionally stored.
Damasio relates homeostasis to brain and body, to a continuum of body and nervous system . In the following, I limit myself to the regulating mechanisms that involve the brain. However, these mechanisms also apply to the peripheral nervous system and physiological processes.
Here, homeostasis represents a general control mechanism as well as a physiological process.
Consider, unemotionally: What is the difference between a human intelligence without a physical body and a machine intelligence? Does the same apply if the intelligence was created by downloading the mind onto a machine? What are the needs of a bodiless intelligence? Do our needs for self-preservation and preservation of the species prevent us from answering these questions rationally?
As long ago as 1819, Beethoven wrote in a letter to Archduke Rudolph: “In the world of art, as in the whole of our great Creation, freedom and progress are the main objectives.”
Existence, Relatedness, Growth.
Since patterns are used in several classes or aggregates, it is more correct to speak of networks of patterns rather than hierarchies as Kurzweil does.
This interpretation appears trivial and unfounded. But don’t discard it unless you have a better explanation!
You might strongly object to this statement if you were socialized with such values. Articulate and justify your objection on lifeengineering.org in order to arrive at a more sustainable goal for Life Engineering. Emotionally, I also find it difficult to accept my statement.
The OECD report on living in the digital world [21, p. 92] distinguishes between life satisfaction, affect, and eudaimonia. However, it does not clarify what distinguishes life satisfaction from eudaimonia. The source to which the definition of eudaimonia refers contains neither the term eudaimonia nor the term life satisfaction. I therefore use the differentiation between hedonia and eudaimonia commonly found in other literature. It is possible that the employment of these three terms in the OECD report is due to the mechanisms of committee work, which is often based more on collection than on consolidation. This report is otherwise a valuable collection of studies on the relationship between quality of life and machine intelligence.
An attempt to differentiate between hedonia and eudaimonia, as weak and vague as the term eudaimonia is today.
- Quality of Life
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