Artificial Intelligence and the Study of Religion (original) (raw)
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Please referred to the published edition: https://www.academia.edu/17629288/Spirituality\_as\_reconceptualisation\_of\_the\_self\_Alan\_Turing\_and\_his\_pioneering\_ideas\_on\_artificial\_intelligence\_Culture\_and\_Religion\_16\_3\_2015\_269\_90\. The original paper investigates the emergence of AI research as a distinctive phenomenon of spirituality, in particular the evident reliance of 1st generation AI scientists on concepts of belief and transcendental, spiritual concepts of being. Although AI scientists and theorists quite often overtly disavow the spiritual element of this configuration, this element is nonetheless evident in both the justifications and meanings ascribed to AI research and in the operational technologies. In this sense, all of the above mentioned elements converge in the work (technical and conceptual) of AI scientists, suggesting a type of spiritual culture in the modern world. In sum, a critical analysis of AI from this perspective will offer a novel way to value modern practice and phenomenon and provide a unique perspective on broader research values in religious studies. I wish also to retain the more specific orientation regarding spirituality and modernity evident in the work of religious studies scholars; therefore the intended outcome of my own research would be to contribute both concrete empirical data and a critical analysis of this data that illuminates the persistence and diversity of religious experience in the present. Thus, by simultaneously contributing to a better understanding of how the study of emergent spiritualities and religious movements cannot be limited to secularized categories, frameworks, and taxonomies that would posit humanistic science as a domain entirely distinct from the religious, I am seeking to provide some illumination as to the nature of spirituality in contemporary society.
Artificial intelligence and God: new religion for AI
2024
The aim of this paper is to recall and analyze often ignored fact that progress in artificial intelligence (AI) has elicited significant reflection within theological discussions, apart from all other technological and psychological consequences, triggering debates on the interface between technology and spirituality. The intersection of AI and spirituality introduces intricate ethical and philosophical questions that contest traditional views of faith and human-divine relationships. With AI technologies evolving swiftly, both scholars and theologians are scrutinizing the nuanced links between AI and religious thought. The notion of AI surpassing basic computational tasks to engage in profound spiritual interactions necessitates a reassessment of theological constructs. This confluence of technology and spirituality initiates a discussion on the transformative capacity of AI and its ability to redefine human interactions with the divine. Examining the complex relationship between AI and theology unveils possibilities that compel scholars to explore the uncharted territories of technological innovation and spiritual evolution, leading to profound reflections on the idea of a ´new religion´ for AI. The goal is to expose the possible implications of the development of AI on the selfhood and dignity of the human person in respect to the socialethical teachings of the Christianity in case a new ´artificial religion´ would appear.
Artificial intelligence & religion
In his book, ‘‘God from the Machine: Artificial Intelligence Models of Religious Cognition”, William Sims Bain- bridge invites his readers to a guided pilgrimage of Cyburg: population 44,100. He promises them that through this experience they will learn about, ‘‘outreach strategies, religious conversion, ways that faith may limit deviant behavior, competition between denominations, and most importantly, religious belief” (Bainbridge, 2006, p. 6). In many ways, Bainbridge appears to be an ideal guide to have as one tries to navigate through the mysterious maze of religious beliefs. Having been trained as a Sociologist of Religion, he is well known for his in-depth case studies of new religious movements documented in Satan’s Power (1978) and The Endtime Family (2002) as well as his theoretic work with Rodney Stark on formulating a version of the rational choice theory of religion laid out in A Theory of Religion (1987).
Artificial Intelligence and Spirituality
International Journal of Interactive Multimedia and Artificial Intelligence, 2021
Drawing from a conceptual review of the terms 'mind', 'intelligence', 'spirit', 'spirituality', 'spiritual intelligence' and their possible interrelations, an approach to the concept 'human nature' is made in relation to transhumanism and post-humanism. In addition, through a reflection on the nature and meaning of the terms 'datum', 'coding', 'language', 'energy', 'concrete', and 'abstract', some dimensions of 'artificial intelligence' (AI) and their analogies and differences with 'the spiritual' are shown. After a brief foray into the concept of 'reality' and its probable 'fuzziness', we discuss their intrinsic and inherent mutability, and the possible existential dependence of some of their parts on the intentional activity of personal beings. We point out the dangers, for intellectual rigor and therefore for life in general, and human life in particular, of reductionist interpretations of reality that, arguing at having been scientifically proven, are intended to provide a closed and indisputable explanation of facts and phenomena of diverse aetiology, ignoring the need for 'management of the unknown'. Consequently, an open, synergetic, harmonious vision of the role of technology and the humanities, especially those most focused on the study of the intangible, is necessary for the progress of knowledge and, therefore, for the mutually beneficial care of humanity and nature.
Attribution of Religious Characteristics to AI
Journal of Religion and Social Communication, 2023
Today we find a number of attributions of religious characteristics to AI. In usages like “apocalyptic AI,” “homo deus,” “AI as Imago Dei,” “virtual immortality,” etc., we find religious characteristics being attributed to AI related processes. It would do well to critically analyse such attributes from the perspective of religious studies to understand their impact upon the dynamics of religions. One such core dynamic, acknowledged invariably in religious and theological studies, is that of the experience of “transcendence.” Several studies on religious transcendence analyse its “vertical” and “horizontal” aspects down through historical epochs. The modern era, in particular, is understood to have induced various shades of immanentism, along with an inability to transcendence. This paper studies some selected religious attributes made to AI and analyse their impact upon the experience of transcendence today
The Impact of Artificial Intelligence on Religion: Reconciling a New Relationship with God
Political Science - United Nations & Global Policy Studies, 2019
Abstract One day, within the foreseeable future, there will be a synergy between human beings and machines. In other words, humans and machines will evolve to co-exist, assisting the other to make better decisions. No longer will there be the fear that artificial intelligence (AI) will become so powerful that it will destroy and replace humanity. AI engineers and scientists will build intuitive qualities into AI, and they will implement and train machines to have introspection, including showing compassion and empathy for all creatures on Earth. The machines of the future will be engineered to be benevolent, so long as they are kept out of the hands of those who intend to kill and spread discontent. The bigger question is whether God will survive the advancement of science. Certainly, AI will shape and challenge religious beliefs as we know them, transforming how humans turn to God and ancient scriptures to answer questions posed through the Hebrew Bible, the New Testament, the Qur’an, and other sacred texts. There is a high probability that humanity will no longer look to these sources for what they seek. Instead, humans will ask these questions through the lens of science, forever reconciling a new and improved relationship with God.
Philosophy, Theology and the Sciences, 2021
The doctrine of the imago Dei is central for theological anthropology, but its meaning is still being disputed. With many equally appealing competing interpretations, it does not seem likely that a solution can emerge on theological grounds alone. This paper argues that a surprising lifeline can be found in dialogue with the nascent field of artificial intelligence (AI). Looking at where AI currently struggles in its attempt to replicate human cognition and behavior provides strong clues that relationality is key for human distinctiveness. A hypothetical strong AI might achieve human-level intelligence, but it would likely be very non-humanlike. In such a scenario, human distinctiveness could best be accounted for by a relational interpretation, but one structured on multiple levels of varying theological commitment.
Christian Perspectives on Science and Technology, 2022
[This article was the Australian Theology Research Foundation's prize] Modern developments in evolutionary and cognitive science have increasingly challenged the view that humans are distinctive creatures. In theological anthropology, this view is germane to the doctrine of the image of God. To address these challenges, imago Dei theology has shifted from substantial toward functional and relational interpretations: the image of God is manifested in our divine mandate to rule the world, or in the unique personal relationships we have with God and with each other. If computers ever attain human-level Artificial Intelligence, such imago Dei interpretations could be seriously contested. This article reviews the recent shifts in theological anthropology and reflects theologically on the questions raised by the potential scenario of human-level AI. It argues that a positive outcome of this interdisciplinary dialogue is possible: theological anthropology has much to gain from engaging with AI. Comparing ourselves to intelligent machines, far from endangering our uniqueness, might instead lead to a better understanding of what makes humans genuinely distinctive and in the image of God.
Zygon: Journal of Religion and Science, 2024
The proliferation of generative AI in the past two years raises complicated ethical and philosophical questions about the nature of AI systems, their potential, and the challenges and opportunities they bring about. The religious sphere is not immune from such concerns. In fact, it may be the arena where the status and role of AI unfolds in some of the most interesting ways. In June 2022, months before the public release of ChatGPT and the ensuing generative AI revolution, a Google engineer started claiming that an AI program he was internally testing had become self-aware. His assessment was largely driven by his own religious beliefs and the AI’s predilection to discuss existential topics. It was an early demonstration of how the intersection between religion and AI would come to play an increasingly prominent role in public debates over the nature and ethical use of these technologies. If AI is to become ubiquitous, how will it be integrated into religious practices? If AI chatbots started to generate religious discourse and even claim to have developed religious interests and beliefs, how could we evaluate the authenticity of such outputs? Is it possible, at least theoretically, for artificial systems to develop anything close to what in humans we call religion? To explore these questions raised by the nascent generative AI technology, I convened an interdisciplinary workshop in Amsterdam in December 2022, supported by CLUE+, the interfaculty research institute at the Vrije Universiteit. Some of the articles in this special section, which I guest-edited, emerged out of that workshop, while a few others were subsequently added. The fundamental question explored in all of them, from multiple disciplinary angles, is whether AI could play a significant role in religious life, either as a tool in human religiosity or as an authentic religious subject itself. Philosopher Pim Haselager highlights how comparing human cognition with AI can significantly inform humanity’s journey of self-understanding, somewhat similar to the comparisons with animals and angels in medieval theological anthropology. He contrasts the smartness and cognitive abilities of AI with its complete lack of understanding and sentience, which he regards as sine qua non conditions of authentic religiosity. In another article, psychologist Fraser Watts and the late AI pioneer Yorick Wilks explore the feasibility and acceptability of AI-powered spiritual companions. Based on empirical research conducted with both GPT chatbots and Wizard-of-Oz methodology (humans masquerading as AIs), the article tentatively concludes that although artificial spiritual companions might proliferate, especially those that facilitate self-exploration, there are still dimensions of human spiritual counselling that might resist automation for the foreseeable future. Theologian Max Tretter intersects robotics, pop-culture and Christian eschatology to ask an intriguing question: is there an afterlife for robots and, if so, what might it be like? If there is hope for all creation to undergo eschatological completion, he argues, then the tentative answer to such a question could only be affirmative, opening up a discussion about the diverse conceptions of afterlife that can be imagined for robots. Computer scientist William Clocksin wrestles head-on with the question of whether intelligent robots could become religious. Following up on his 2023 article in this same journal, he makes a compelling case that future androids would likely develop a form of non-human personhood through sustained engagement in social relationships. If androids start questioning their place in the world and relationships with others, they might use religion in doing so, just like humans do, especially if they come to acknowledge their interdependence with others – human, robotic, or divine. Religious scholar Robert Geraci highlights the critical role religious beliefs and practices might play in recognizing artificial general intelligence, should it ever emerge. Reviewing the historical intersection between religion and robotics, the article critiques the colonial frameworks at work in evaluating “otherness” – of both humans and robots. It also reflects upon the need for an inclusive approach to integrating intelligent robots into our societies by acknowledging their potential for religious experience and participation. Theologian Daekyung Jung reaches a similar conclusion in his article, arguing from the perspective of embodied cognition. Future AI systems, particularly those integrated with soft robotics and driven by homeostasis as a fundamental goal, might exhibit religious behaviors if they develop human-level intelligence and self-awareness. Such religious behaviors would serve the AIs as cognitive mechanisms helpful in navigating existential challenges and the need to transcend finitude. In contrast with Clocksin, Geraci and Jung, in my own article I conclude that authentic religiosity is an unlikely development in robots, despite the theological openness to such scenarios. I argue that religion’s deeply embodied, social, and phenomenological underpinnings in humans may not be replicable in AI systems due to their fundamentally different bodies, cognitive architectures and needs.
Reconsidering Interaction Between AI and Religion According to the AI100 Reports
One Hundred Year Study on Artificial Intelligence (AI100), 2023
The AI100 Study Panel reports offer guidelines both for AI research and interdisciplinary studies on AI. However, AI-and-religion studies, which have been thriving for three decades, are omitted throughout the two reports. Does the Study Panel make no contributions to religious engagement with AI? The fact is that the two reports do provide two guiding principles for AI-and-religion research in the near term. First, AI’s complementary strengths remind us to investigate how religious and theological ethics can address ethical issues surrounding AI’s augmentation of human activity and ability. Second, placing emphasis on normativity as a grand challenge to AI, the reports force us to consider the normativity of different religious systems while deploying AI-driven devices within specific religious communities. These two principles should be further developed by the time of the next Study Panel report so that AIand-religion studies can enhance the interdisciplinary feature of AI100.