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인공지능시대에도 종교는 가능한가? - 칸트와 블로흐의 종교철학적 관점에서 -
김진 대한철학회 2018 哲學硏究 Vol.147 No.-
This paper discusses, whether religion is possible even in the age of artificial intelligence, and whether humans alone are the subject of religious faith or ultra intelligent machines with human minds can be also subjects of faith. In order for ultra intelligent machines to be subjects of faith in the same conditions as humans, they must be able to have unique characteristics such as emotion, will, and self-consciousness. With the advent of ultra intelligent machines with the same level of cognitive and emotional abilities as human beings, the religious actions of artificial intelligence will be inevitable. The ultra intelligent machines after ‘singularity’ will go beyond the subject of religious belief and reign as God who can rule humans, nature and the world. This is also the common view of Morabeck, Kurzweil and Harari. Leonhart also reminds us that technological advances should make us used to the fact that we are now ‘gods’. But we fear we may face distopia despite the general affluence of the ‘Star Trec’ economy. For this reason, even if a man says he has learned the religious truth, one can’t help but wonder if it is true. Kant and Bloch are thinkers who critically reflected on our religious ideals and highest concept in different world-view premises. Kant’s concept of God as ‘idea of pure reason’ and ‘postulate of practical reason’, can seem like a ‘god of gap’ as Jesse Bering said earlier. Kant recognized the need for religious faith only on a strict basis of moral necessity. The subjects of religious faith should always strive to do the moral good, but such efforts themselves were not enough to reach perfection and so postulated immortality of the soul. But if an ultra intelligent machines that has emerged above a singularity is given a new status in an intellectual explosion, it can reach its morality by blocking evil tendencies and by the infinite evolution of super intelligence. So it will no longer need Kant’s ‘Postulate for continuous progress towards greater goodness’, ‘Postulate for divine grace’ and ‘Postulate for infinite expansion of the kingdom of God on earth.’ Artificial intelligence robots would not necessarily consider religious performance in the Kant’s meaning, and therefore religion will also have to be abolished. Ernst Bloch transforms Kant’s postulate to be Persian dualism. Therefore, in Bloch, even though the ultra intelligent machines is a divine being, one must critically ask whether it is a wicked or a good God. Artificial intelligence experts warn that ultra intellectual machine as Pandora’s gift will bring disaster to mankind. In the Kant’s Matrix, a ultra intelligent machines, which is the com- pletion of morality and God itself, may fall into a bad god in Bloch’s Matrix. Therefore, despite the myth of singularity, we still believe that ultra intelligent machines, whether as God leads us to the completion of one of our only religious beliefs, or as bad god to the collapse of mankind through complete denial of existence. 이 논문은 인공지능시대에도 종교는 가능한가, 오직 인간만이 종교신앙의 주체일 수 있는가, 인간의 마음을 탑재한 초지능기계들도 신앙의 주체일 수 있는가를 다룬다. 초지능기계들이 인간과 동일한 조건에서 신앙의 주체가 되려면, 인간의 고유한 특성인 감정, 의지, 자의식 등을 가질 수 있어야 한다. ‘특이점’ 이후의 초지능기계들은 종교신앙의 주체를 넘어서서, 신과 같은 존재로서 인간과 자연과 세계를 지배하게 될 것이다. 이는 모라벡, 커즈와일, 하라리의 공통된 견해이다. 칸트가 구상한 ‘순수이성의 이념’과 ‘실천이성의 요청’으로서 신 개념은 제시 베링이 앞서 말한 것처럼 ‘간극의 신’처럼 보일 수 있다. 종교적 신앙 주체는 항상 도덕적인 선을 행하려고 부단하게 노력해야 하지만, 그런 노력 자체만으로는 완전선(完全善)에 도달할 수 없기 때문에 영혼불멸성을 요청하였다. 그러나 특이점을 넘어서 출현한 초지능기계가 지능폭발로 신적 지위를 가질 수 있다면, 인공지능로봇은 칸트적인 의미에서 종교적 수행을 불필요하게 여길 것이다. 에른스트 블로흐의 경우에는 초지능기계가 신적 존재라고 하더라도, 그것이 악신인가 선신인가를 비판적으로 물어야 한다. 칸트의 매트릭스에서는 선신일 수 있는 초지능기계가 블로흐의 매트릭스에서는 악신으로 추락할 수도 있다. 따라서 초지능기계-신이 우리를 유일한 종교신앙의 완성으로 이끌어 가는지, 인류와 지구촌의 몰락으로 내몰아갈 것인지를 부단하게 비판적으로 성찰해야 한다.
자율적 지능 로봇과 민사책임법상 법정책적 과제- 프랑스법에서의 논의를 중심으로
박수곤 한국민사법학회 2022 民事法學 Vol.100 No.-
The autonomy of intelligent robots generally depends on the degree of development of artificial intelligence. In particular, the operation of an intelligent robot with a significant level of autonomy may be evaluated as outside the control of its developer or inventor, and if the improper operation result of the robot causes damage to others due to such circumstances, it can be difficult to determine who should be held responsible. Therefore, the question arises as to whether the existing positive law is sufficient to regulate such interactions between humans and robots, or whether it is necessary to recognize legal personality or rights to robots. However, since robots are treated as objects under the current law, even if artificial intelligence is added to the robot, it is evaluated that the current law can regulate the situation caused by the malfunction of the artificial intelligence robot. In other words, the current civil liability law can be applied as long as an intelligent robot can be controlled by humans. However, if intelligent robots evolve into beings with autonomy, it will be necessary to establish a special model of responsibility. If we comprehensively analyze the regulatory attitudes in the current French law, it can sufficiently regulate the situation of damage caused by the operation of the intelligent robot at the current technological level, and in this sense, it can be evaluated that the ‘legal flaw’ is not large. Although the emergence of autonomous intelligent robots equipped with strong artificial intelligence is still a situation that needs to be watched over time, intelligent robots with greater autonomy than simple automated robots are coming to market, as artificial intelligence technology develops day by day. Therefore, it can be said that there are some flaws in the current laws and regulations of each country in order to regulate the bad consequences of the operation of these intelligent robots. In this sense, the attitude of the European Parliament resolution on the responsibility of AI operators in October 2020 can be used as a model of responsibility in the process of preparing for the advent of autonomous intelligent robots in the future, but this resolution has limitations in that it only targets AI operators. Considering the above points collectively, it can be evaluated that the liability of animal occupants and the Badinter Act in French law are more suitable as a model of responsibility for the emergence of autonomous intelligent robots in the future. 지능 로봇의 자율성은 인공지능의 발달정도에 의존할 수밖에 없다. 특히, 상당한 수준의 자율성을 갖춘 지능 로봇의 작동은 그 개발자 또는 발명자의 지배를 벗어난 것으로 평가될 여지가 있으며, 이러한 사정으로 인하여 로봇의 부적절한 작동결과가 타인에게 손해를 발생시킬 경우, 그에 대한 손해배상책임을 누구에게 부담시킬 것인지가 해결해야 할 과제로 대두될 수 있다. 이에 기존의 실정법이 이와 같은 인간과 로봇 사이의 상호작용을 규율하기에 충분한 것인지 아니면 로봇에게 법인격 내지 권리를 인정할 필요가 있는 것인지가 문제로 된다. 다만, 현행법상으로는 물건으로 다루어지는 단순 로봇에 대해 인공지능이 추가되는 경우 현재의 실정법이 그와 같은 인공지능형 로봇을 규율하기에 적합한 것으로 평가된다. 즉, 지능형 로봇이라고 하더라도 인간에 의한 통제가 가능한 수준이라면 현재의 책임법이 그대로 적용될 수 있다는 것이다. 그러나 지능형 로봇이 자율성을 가진 존재로 진화할 경우에는 특수한 책임모형을 모색할 필요가 있을 것이다. 현행 프랑스법에서의 규정태도를 종합적으로 분석한다면, 현재의 기술수준에서의 지능 로봇의 작동으로 인한 손해발생 상황에서의 규율에 있어 충분히 대처할 수 있으며 이러한 의미에서는 ‘법적 흠결’이 크지 않은 것으로 평가할 수도 있다. 다만, 강인공지능을 탑재한 자율적 지능 로봇의 출현은 아직까지 시간을 두고 지켜보아야 할 상황이라고는 하나, 그와 같은 자율적 지능 로봇으로 향하는 인공지능 기술의 개발이 나날이 향상됨으로 인하여 단순히 자동화된 로봇 이상의 자율성을 지닌 지능 로봇이 시장에 출시되고 있는 상황이다. 따라서 그와 같은 수준의 지능 로봇의 작동으로 인한 악결과를 규율하기 위해서는 현재의 각국의 법령들에서도 다소의 흠결이 발견되는 상황이라고 할 것이다. 이러한 의미에서 2020년 10월의 인공지능 운영자의 책임에 관한 유럽의회 결의안의 태도는 향후 자율적 지능 로봇의 출현을 준비하는 과정에서의 책임모델로 삼을 수도 있을 것이나, 동 결의안 또한 인공지능 운영자만을 수범자로 하고 있다는 점에서 한계가 있으며, 그 내용면에서는 프랑스에서의 Badinter법과 유사하다고 할 수 있다. 이상과 같은 점들을 종합적으로 고려할 때, 프랑스에서의 동물점유자의 책임 및 Badinter법이 향후 자율적 지능 로봇의 출현을 대비한 책임모델로서 보다 적합한 것으로 평가할 수 있을 것이다.
이선복 이화여자대학교 교육과학연구소 2024 교육과학연구 Vol.55 No.1
Personalized learning is arguably the ultimate direction in which education should be headed, and researchers have been working to make it happen for a long time. However, despite the long-standing interest in and expectations for personalized learning, it has been difficult for human instructors to deliver personalized learning to large groups of learners due to time and resource constraints. As a solution to this problem, technology-based personalized learning has been in the spotlight, and with recent advances in artificial intelligence technology, the expectations for implementing personalized learning using AI are greater than ever. An intelligent tutoring system is an artificial intelligence-based computer system for providing personalized learning, and a general understanding of intelligent tutoring systems can help inform many of the current research and development efforts to implement personalized learning using artificial intelligence. As interest in and expectations for intelligent tutoring systems for personalized learning are increasing, we need to reflect on what we mean by truly personalized learning, understand the general structure and limitations of intelligent tutoring systems, and consider the direction of future research and development in intelligent tutoring systems. Based on the premise that personalized learning and intelligent tutoring systems should be discussed together as both ends and means, this study aimed to provide an overview of personalized learning and intelligent tutoring systems in an interrelated way, and based on this overview, suggestions were made for future research and development in intelligent tutoring systems.
김진(Kim, Jin) 대한철학회 2018 哲學硏究 Vol.145 No.-
이 논문은 인공지능시대에도 종교는 가능한가, 오직 인간만이 종교신앙의 주체일 수 있는가, 인간의 마음을 탑재한 초지능기계들도 신앙의 주체일 수 있는가를 다룬다. 초지능기계들이 인간과 동일한 조건에서 신앙의 주체가 되려면, 인간의 고유한 특성인 감정, 의지, 자의식 등을 가질 수 있어야 한다. ‘특이점’ 이후의 초지능기계들은 종교신앙의 주체를 넘어서서, 신과 같은 존재로서 인간과 자연과 세계를 지배하게 될 것이다. 이는 모라벡, 커즈와일, 하라리의 공통된 견해이다. 칸트가 구상한 ‘순수이성의 이념’과 ‘실천이성의 요청’으로서 신 개념은 제시 베링이 앞서 말한 것처럼 ‘간극의 신’처럼 보일 수 있다. 종교적 신앙 주체는 항상 도덕적인 선을 행하려고 부단하게 노력해야 하지만, 그런 노력 자체만으로는 완전선(完全善)에 도달할 수 없기 때문에 영혼불멸성을 요청하였다. 그러나 특이점을 넘어서 출현한 초지능기계가 지능폭발로 신적 지위를 가질 수 있다면, 인공지능로봇은 칸트적인 의미에서 종교적 수행을 불필요하게 여길 것이다. 에른스트 블로흐의 경우에는 초지능기계가 신적 존재라고 하더라도, 그것이 악신인가 선신인가를 비판적으로 물어야 한다. 칸트의 매트릭스에서는 선신일 수 있는 초지능기계가 블로흐의 매트릭스에서는 악신으로 추락할 수도 있다. 따라서 초지능기계-신이 우리를 유일한 종교신앙의 완성으로 이끌어 가는지, 인류와 지구촌의 몰락으로 내몰아갈 것인지를 부단하게 비판적으로 성찰해야 한다. This paper discusses, whether religion is possible even in the age of artificial intelligence, and whether humans alone are the subject of religious faith or ultra intelligent machines with human minds can be also subjects of faith. In order for ultra intelligent machines to be subjects of faith in the same conditions as humans, they must be able to have unique characteristics such as emotion, will, and self-consciousness. With the advent of ultra intelligent machines with the same level of cognitive and emotional abilities as human beings, the religious actions of artificial intelligence will be inevitable. The ultra intelligent machines after ‘singularity’ will go beyond the subject of religious belief and reign as God who can rule humans, nature and the world. This is also the common view of Morabeck, Kurzweil and Harari. Leonhart also reminds us that technological advances should make us used to the fact that we are now ‘gods’. But we fear we may face distopia despite the general affluence of the ‘Star Trec’ economy. For this reason, even if a man says he has learned the religious truth, one can’t help but wonder if it is true. Kant and Bloch are thinkers who critically reflected on our religious ideals and highest concept in different world-view premises. Kant’s concept of God as ‘idea of pure reason’ and ‘postulate of practical reason’, can seem like a ‘god of gap’ as Jesse Bering said earlier. Kant recognized the need for religious faith only on a strict basis of moral necessity. The subjects of religious faith should always strive to do the moral good, but such efforts themselves were not enough to reach perfection and so postulated immortality of the soul. But if an ultra intelligent machines that has emerged above a singularity is given a new status in an intellectual explosion, it can reach its morality by blocking evil tendencies and by the infinite evolution of super intelligence. So it will no longer need Kant’s ‘Postulate for continuous progress towards greater goodness’, ‘Postulate for divine grace’ and ‘Postulate for infinite expansion of the kingdom of God on earth.’ Artificial intelligence robots would not necessarily consider religious performance in the Kant’s meaning, and therefore religion will also have to be abolished. Ernst Bloch transforms Kant’s postulate to be Persian dualism. Therefore, in Bloch, even though the ultra intelligent machines is a divine being, one must critically ask whether it is a wicked or a good God. Artificial intelligence experts warn that ultra intellectual machine as Pandora’s gift will bring disaster to mankind. In the Kant’s Matrix, a ultra intelligent machines, which is the completion of morality and God itself, may fall into a bad god in Bloch’s Matrix. Therefore, despite the myth of singularity, we still believe that ultra intelligent machines, whether as God leads us to the completion of one of our only religious beliefs, or as bad god to the collapse of mankind through complete denial of existence.
이재경 한국교통대학교 2017 한국교통대학교 논문집 Vol.52 No.-
In order that an intelligent robot can navigate to the desired position in an environment which is cluttered with obstacles, it is essentially required for an intelligent robot to have an obstacle avoidance capability. In this paper, a study on obstacle avoidance of an intelligent robot is performed. A novel method that an intelligent robot can avoid collision with obstacles is proposed. Obstacles in front of the intelligent robot can be found by using the ultrasonic sensors which are attached on the intelligent robot. A series of simulations are performed to show the effectiveness of the proposed method. The simulation results show that the proposed method is very effective for an intelligent robot navigating to the desired position without colliding with obstacles. Therefore an intelligent robot can navigate to the desired position safely in an environment with obstacles by using the proposed method.
임규건(Gyoo Gun Lim),안재익(Jae Ik Ahn) 한국IT서비스학회 2020 한국IT서비스학회지 Vol.19 No.1
The Internet cyber space has become more important as it enters the intelligent information society of the 4th Industrial Revolution beyond the information age through the development of ICT, the expansion of personalized services through mobile and SNS, the development of IoT, big data, and artificial intelligence. The Internet has formed a new paradigm in human civilization, but it has focused only on the efficiency of its functions. Therefore, various side effects such as information divide, cyber terrorism, cyber violence, hacking, and personal information leakage are emerging. In this situation, facing the intelligent information society can lead to an uncontrollable chaos. Therefore, this study classifies the cyber dysfunction of intelligent information society and analyzes social cognition, suggests cyber dysfunction standard of intelligent information society, and examines the seriousness of dysfunction, and suggests technical research directions for future technologies and services. The dysfunctional classification of the intelligent information society was classified into five areas of cyber crime and terrorism, infringement of rights, intelligent information usage culture, intelligent information reliability, and social problems by FGI methodology. Based on the classification, the social perception of current and future cyber dysfunction severity was surveyed and it showed female is more sensitive than male about the dysfunction. A GAP analysis confirmed social awareness that the future society would be more serious about AI and cyber crime.
지능형 교통체계의 구축을 위한 교통관련 법제도의 개선 방안
송호신 ( Ho-shin Song ) 한국법정책학회 2021 법과 정책연구 Vol.21 No.3
Today, various intelligent transportation means such as autonomous vehicles, futuristic urban railways, autonomous ships and drones are being developed. And the Cooperative Intelligent Transport Systems(C-ITS) is establishing that connects comprehensive traffic information networks through V2X and IT information communication, a two-way information exchange, and performs autonomous control based on Big Bata, IoT, Cloud, AI. This is a new change in the transportation system due to the development of IT information and communication technologies and the advent of artificial intelligence. Autonomous Cars are a representative example of intelligent transportation, but other transportation cards that link buses and trains, Hi-Pass, and bus arrival notification applications are also thanks to ITS. New types of autonomous flying devices such as drones are also widely used in real life. In addition, autonomous ships and smart ports are gradually becoming a reality in our society. This intelligence of the transportation system has been made possible thanks to the development of science and technology such as IT information communication and artificial intelligence, but the support of the relevant transportation legislation system must be followed to institutionalize ITS. At the same time, the enactment and revision of ITS-related traffic laws that can support the intelligentization of the transport system and legal expenses for other adjacent laws are being made. Currently, the representative law to support the intelligent transportation system is the National Integrated Transportation System Efficiency Act. In addition, with the development of intelligent transportation means such as autonomous vehicles, BRT, and drones, individual traffic laws are being enacted one after another. These laws are mainly composed of a system of support laws for intelligent transportation means or transportation systems. However, since the main purpose of the traffic law is traffic safety, it is urgent to prepare a regulatory law for traffic safety as well as support. Tests and verifications of transportation means and systems, and security and certification are the contents that should be supplemented with ITS transportation related laws and regulations. In the establishment of the ITS Act, it is also a legal task to establish the basis for civil and criminal matters such as criminal liability and fines for violations of laws and regulations, who is responsible for traffic accidents, and how to compensate for damages. In addition, various existing traffic laws and regulations related to intelligent transportation means and systems are being revised, but there are still incomplete, conflicting, or conflicting contents, which must be revised and supplemented. At the same time, adjacent laws and regulations related to the intelligentization of transportation systems such as protection of personal information, security and authentication should be continuously revised.
심민석(Sim Min-Seok) 경희법학연구소 2020 경희법학 Vol.55 No.3
The rapid development of artificial intelligence technology and the growth of related industries are rapidly changing the enactment and amendment of laws related to artificial intelligence in domestic and major countries. In relation to artificial intelligence, we enacted the 「Intelligent Robot Development and Distribution Promotion Act」 in March 2008, and advanced legislation related to artificial intelligence. However, although an intelligent robot is a mechanical device in which artificial intelligence (software) and robot (hardware) are combined with each other, regulations on artificial intelligence and robots are not stipulated in a balanced way. To supplement this, I examined the implications of the EU s 「Civil Law Rules on Robotics」, the annexed 「CHARTER ON ROBOTICS」, the EC s 「Ethics guidelines for trustworthy AI」, and policies and legislative trends related to artificial intelligence in the US, Japan, and China. Based on this, the legislative plan to supplement the current 「Intelligent Robot Development and Distribution Promotion Act」, announced the enactment of the Intelligent Robot Ethics Charter , established the Research Ethics Committee as a monitoring institution for artificial intelligence ethics principles, and the definition concept of artificial intelligence and intelligent robots. Contents on the establishment, establishment of an intelligent robot registration system and installation of a dedicated agency, introduction of a compulsory insurance system, and establishment of the general principles of the electronic personality and legal responsibility of intelligent robots are presented. In addition, the status and position of the 4th Industrial Revolution Committee and the role of the 4th Industrial Revolution Committee to play the role of a control tower that can lead the overall development of the 4th Industrial Revolution and promote technology development and policies in various fields related to artificial intelligence leading the 4th Industrial Revolution. It suggested a way to strengthen the role.
Artificial Intelligent Clothing Embedded Digital Technologies
( Ho Sun Lim ),( Duck Weon Lee ),( Woo Sub Shim ) 한국패션비즈니스학회 2010 패션 비즈니스 Vol.14 No.6
With the rapid development of science and technology and the increased preference by consumers for high-function products, many products are being developed through the fusion of technologies in different industries. Among such fusion technologies, digital clothing which combines clothing with computer functions is being examined as a new growth item. The objectives of this study are to examine the concept, history, development, and market of intelligent clothing, in order to discuss future directions for the development of digital clothing technology, intelligent clothing (wearable computers) originated in the 1960s from the concept of separating computing equipment and attaching it to the body. This technology was studied intensively from the early 1980s and to the early 1990s. In the late 1990s, studies on wearable computers began to develop intelligent/digital clothing that was more comfortable and beneficial to users. Depending on the user and purpose, intelligent/digital clothing is now being developed and used in diverse industrial areas that include sports, medicine, military, entertainment, daily life, and business. Many experts forecast a huge growth potential for the digital textile/clothing market, and predict the fastest market growth in the field of healthcare/medicine. There exists a need to find solutions for many related technological, economic, and social issues for the steady dissemination and advancement of intelligent/digital clothing in various industries. Further, research should be continued on effective fusion technologies that reflect human sensitivity and that increase user convenience and benefits.
지능화된 플랫폼과 유기적 연대의 쇠퇴: 뒤르켐 이론의 변용
김연철,민병교,박치현 한국이론사회학회 2023 사회와 이론 Vol.45 No.-
As artificial intelligence algorithms advance, the social impact of intelligent-platform technologies is growing. The existing studies focus on economic systems, the labor market, and job issues. Therefore, this article explores a social change caused by intelligent-platform technologies from the Durkheimian perspective previously dismissed. To do so, it presents the operation and properties of intelligent-platform technologies. Then it analyzes the influence of intelligent-platform technologies on solidarity based on a reinterpretation of Durkheim’s theory. In conclusion, it argues that as the dynamic density thinned because of the spread of intelligent-platform technologies; as a result, organic solidarity in society shall decline. 인공지능 알고리즘의 발전으로 지능화된 플랫폼 기술의 사회적 영향력이 커지고 있다. 이에 관한 다양한 연구가 이루어지고 있지만, 주류적인 관점은 경제체제 및 노동과 일자리의 문제에 집중되어 있다. 지능화된 플랫폼이 미치는 전면적인 사회적 영향을 고려한다면, 더 다양한 관점에서 연구가 진행되어야 할 필요성이 제기된다. 이에 본 연구는 기존에 부재했던 뒤르켐적인 관점에서 지능화된 플랫폼 기술이 가져온 변화를 연대 문제를 중심으로 탐구한다. 이를 위해 우선 지능화된 플랫폼 기술의 작동과 속성을 분석하고, 뒤르켐의 연대 이론을 재해석한다. 이를 바탕으로 지능화된 플랫폼 기술의 확산으로 사회의 역동적 밀도는 낮아지게 되고, 이런 현상의 총체적 결과로 사회의 유기적 연대 수준이 낮아지게 될 것이라고 논한다.