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作 者:张嘉翱 ZHANG Jiaao(School of Marxism,Shandong Normal University,Jinan,Shandong 250358,China)
机构地区:[1]山东师范大学马克思主义学部,山东济南250358
出 处:《宜宾学院学报》2025年第4期74-82,共9页Journal of Yibin University
基 金:山东师范大学马克思主义学部研究生科研创新基金项目“对虚拟商品拜物教的形而上学批判——从人的主体性问题”(KYCXB2401)。
摘 要:在科技工作者的设想中,强人工智能(AIGC)跨越“奇点”从而成为一种自创生的系统或物体。这种强人工智能将超出人类设计者起初为其设定的作为基础性运作规则的框架,逐步成长为具有独立思想与行为能力的、不受人类控制的生命形式。尽管强人工智能尚未实现,但人工智能的迅速发展仍引发不少人文主义者的担忧:一方面,人类是否会受到能力远比人类强大的AIGC的压迫,引出人与人工智能乃至整个科技的伦理、关系问题;另一方面,AIGC的诞生冲击了人的自身主体性的认知。然而,人对自身的主体认知——这归属于西方哲学史中长久以来的主体哲学范围——被一种存在者层面的认知态度所遮蔽了。此认知态度是将人的存在或主体性视为一种固定封闭的实体或存在者,从而扼杀了人之存在本真的单子性。回归到这种单子性中,人类将辩证地看待人工智能的发展。In the imagination of technologists,strong AI will transcend the“singularity”and become a selfgenerative system or object.This strong artificial intelligence will go beyond the framework that human designers originally set for it as the basic rules of operation,and gradually grow into a life form with independent thought and behavior ability,beyond human control.Although strong artificial intelligence has not yet been realized,such a development of artificial intelligence has caused many humanists to worry:on the one hand,whether human beings will be oppressed by AIGC,which is far more powerful than human beings,leads to the ethical and relationship issues between human and artificial intelligence and even the whole science and technology;the more important aspect is that the birth process of AIGC impacts the cognition of human’s own subjectivity.However,man’s subjective cognition of himself,which belongs to the scope of subjective philosophy in the history of Western philosophy for a long time,is covered by a cognitive attitude at the level of being.This cognitive attitude regards human existence or subjectivity as a fixed and closed entity or being,thus stifles the monad of human existence.Returning to this monad will help humans develop a dialectical attitude towards the development of artificial intelligence.
分 类 号:B516[哲学宗教—外国哲学] N031[自然科学总论—科学技术哲学]
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