Jiang Hua | Humanoid Imagination and Heterozygous Properties: On the Evolution and Social Impact of Artificial Intelligence

Humanoid Imagination and Heterozygous Properties: On the Evolution and Social Impact of Artificial Intelligence

Text / Jiang Hua

Abstract:Since the concept of artificial intelligence was proposed, it has been endowed with many human-like imaginations. Designers of artificial intelligence not only seek to resemble humans physically, but also try to make it close to humans in the way they behave. However, AI is inherently different from human intelligence: the former is past-oriented, while the latter is future-oriented; The former is a logical operation, the latter is a conscious activity; The former "possesses" the soul and the latter "has" the soul. Artificial intelligence is a hybrid of humans and technology based on the relationship between humans and technology, and its humanoid nature will have important social impacts: human-like artificial intelligence based on the "digital revolution" will lead to human restratification and have unexpected social consequences; The unrestricted use of human-like artificial intelligence will sink human beings into the situation of "common sayings" and "knowing but not thinking"; From the perspective of survivalism, in the case of human-like artificial intelligence intervening in human interaction, there will be a communication dilemma of "frequent interaction" and "loneliness dilemma". These social impacts will change the human condition to a large extent and need to be taken seriously.

Keywords: artificial intelligence; humanoid imagination; heterozygous; Social impact

This article was published in the Journal of East China Normal University (Philosophy and Social Science Edition), Issue 2, 2024, #重启科技与人文对话栏目

About the author|PROFILE

• Jiang Hua is a researcher at the School of Journalism, Fudan University

Catalog overview

A type of human imagination and dissimilarity

2. Heterozygous properties of artificial intelligence

Three types of human nature: the social impact of AI

Conclusion

Full text

In 1936, Alan M. Turing, a British mathematician, logician, and one of the founders of artificial intelligence and modern cognitive science, published a groundbreaking paper "On Computable Numbers and Their Applications in Judgment Problems", which laid a solid foundation for the intelligence of computer science. Since then, with the innovation of computer hardware technology, research in the field of artificial intelligence has also advanced by leaps and bounds. The term "artificial intelligence" was first coined by computer scientist John McCarthy in 1955. Since then, for more than 80 years, mankind's persistent research and promotion of artificial intelligence has never stopped—but because many applications of artificial intelligence are still limited to a few fields, they are not well known. At the end of 2022, ChatGPT, based on GPT-3.5 technology, pushed artificial intelligence from the high-tech field "behind the scenes" to the forefront, and hundreds of millions of people became users of this new artificial intelligence technology in just a few dozen days. "Artificial intelligence", the "old Wang Xie Tang Qianyan", has also "flown into the homes of ordinary people" with lightning speed, and has become a hot topic and topic in the global village.

The "high intelligence" of ChatGPT has also sparked controversy in the academic community about artificial intelligence. First, researchers examine AI from the level of intelligence. The side that affirms the excellence of artificial intelligence, combined with the high performance of ChatGPT, pointed out that artificial intelligence has far surpassed humans in terms of the amount of knowledge possessed and the efficiency of using knowledge. At the same time, those who are cautious about artificial intelligence, including ChatGPT, point out that although ChatGPT has amazing performance in its use, its repeated "low-level mistakes" make it difficult to compete with human intelligence. Secondly, some researchers have made judgments on how human society faces artificial intelligence from the level of social effects of artificial intelligence. In view of the "excellent" performance of ChatGPT, a considerable number of scientists and technologists in the field of artificial intelligence have warned that artificial intelligence will put humanity in danger. Whether it is an affirmation or a warning, there is an important premise implicit in it, that is, artificial intelligence is developing rapidly along the path of becoming more and more human-like, that is, anthropomorphic. From the perspective of the development and use of artificial intelligence, "both the designers and users of social robots tend to anthropomorphize these robots when they interact with them, giving them characteristics such as personality and life". It can be said that from the "Turing test" to the proposal of the core concept of "artificial intelligence", and then to the large and small research in the field of artificial intelligence that is in full swing today, it has always been the dream of artificial intelligence proposers, designers and users to make artificial intelligence have more human-like properties (anthropomorphic features).

What is the "intelligence" of this human-like artificial intelligence with anthropomorphic characteristics and its obvious and potential social impact, and what does it mean for artificial intelligence technology itself, the living conditions of human beings, and even the general public, is undoubtedly a topic worthy of continuous attention and discussion. On this basis, this paper intends to regard artificial intelligence as a kind of heterozygosity, and try to briefly analyze the "human-like imagination" and its social impact in the evolution process of artificial intelligence.

A type of human imagination and dissimilarity

(i) Human-like imagination of artificial intelligence

Human beings have always dreamed of being able to create human-like agents, which not only have a similar appearance to humans, but also have intelligence similar to the level of human intelligence, and can engage in social practices independently or together with humans to solve various problems faced by mankind. However, due to the level of science and technology, these assumptions were first reflected in literary works. The term "robot" was first used by Czech writer Karel Čapek in 1920 in his book Rossumovi Univerzální Roboti (Rossum's Universal Robots). The robots that Capek conceived were not much different from humans, not only similar in appearance, but also able to think independently, except that they were called by humans to work and serve humans. Although, in Capek's time, artificial intelligence in the field of science had not yet emerged, the idea of constructing human-like agents based on itself seems to be embedded deep in the human psyche. In the 50s of the 20th century, Isaac Asimov created the image of Daniel, Jander, Giska and other robots in his science fiction novel "Robot Series". These robots, especially Daniel, are no different from humans in appearance, and their intelligence level is not in any way lower than that of humans. At the same time, in the three decades from the 20s to the 50s of the 20th century, new breakthroughs in the field of artificial intelligence technology continued, perhaps because human beings thought much the same, or perhaps by coincidence, the thinking of scientists seems to be following the path of science fiction writers: in 1950, Turing first asked the question in his book "Computers and Intelligence", which laid the foundation for artificial intelligence research: "Can machines think?" In the paper, Turing also cites a quote from neurosurgeon Geoffrey Jefferson's lecture "The Mind of Mechanical Man" the previous year about the contrast between the machine and the human brain. Whether it is Turing's question of the machine's ability to "think" from the perspective of function, or Jefferson's discussion of the question of the existence or absence of the robot's "mind" from the perspective of construction, they all look at artificial intelligence according to the reference object of humans. The phenomenon of endowing the structure and function of artificial intelligence (robots) with many characteristics and attributes of human beings and continuing to promote artificial intelligence research along this line of thought, and treating human beings as users as human beings when they get along with artificial intelligence (robots) is the human-like imagination of human beings towards artificial intelligence.

(2) The difference between artificial intelligence and human intelligence

The most prominent aspect of the human-like imagination of artificial intelligence is the use of the word "intelligence" and the research path of artificial intelligence along the path of human intelligence. To put it simply, intelligence is the ability to solve problems. It is generally believed that animals are equally intelligent as humans, but animals are able to solve relatively simple problems and have a relatively low level of intelligence, while humans are able to cope with extremely complex situations and solve extremely complex problems. Artificial intelligence is also moving forward along the path of solving problems. As it solves more and more problems, and the problems that can be solved become more and more complex, it was once thought that AI has surpassed humans in some aspects of intelligence. However, if we analyze objectively, we will find that artificial intelligence and human intelligence are actually two different intelligences.

First of all, artificial intelligence is "past", and human intelligence is "futuristic". Specifically, human intelligence is an intelligent form that integrates the past, the present and the future, and its essence is to integrate the past and the present into a future-oriented human practice, and the operation at the reality level is also obviously future-oriented. Artificial intelligence is a form of intelligence that lacks a future orientation, and its realization is based on the past wisdom of human beings. George H. Mead once pointed out that "intelligence is essentially the ability to solve problems of present behavior in the light of possible future outcomes and past experiences", and that "the characteristic of human intelligence is that it determines the actions of the present according to the imagination of the future situation, and the future is presented in the form of ideas". It can be seen that human intelligence is the planning of human beings for the future, which is the most significant characteristic of human beings. In the process of planning, human beings will call on past knowledge and experience, but the ultimate direction of their actions is to face the future, and in the process, more new knowledge and new experiences will be generated. Artificial intelligence is only a call to human past experience and knowledge, and its "intelligent" operation does not produce new knowledge and new experience, but realizes the reorganization of past experience and previous knowledge. Take ChatGPT as an example: many people believe that ChatGPT has created new forms of language and provided new knowledge, especially its "thinking ability" and operational efficiency, far surpassing that of humans. However, it should be pointed out that these neologisms, for individuals, may present some formal novelty, but in fact they are still formed based on existing corpora. In other words, these new words may seem new to individual users, but they have no new meaning in the overall human perception of language. Nowadays, many TV organizations use artificial intelligence to simulate the image of the host. These avatars are very relatable, and their facial expressions, even details such as blinking and lip syncing, are quite realistic and natural. Without a prior warning that it is an AI anchor, it is almost impossible for ordinary people to tell that it is not human. However, everything that "they" broadcast is pre-edited by humans, not generated by artificial intelligence. This shows once again that AI is oriented to the past, not the future.

Second, artificial intelligence lacks consciousness and its operation is based on formal logic, while human intelligence is based on conscious thinking activities that are intentional. Human beings live in the world and are with the world. The process of encountering the world is also the process of human understanding of the world. Human cognition of the world is an intentional thinking activity based on consciousness. According to Husserl, human "epistemic experiences have an intentio, which is the essence of epistemic experience, and they mean something that relates to an object in one way or another." Although the object does not belong to the epistemic experience, the relationship with the object is". That is to say, human cognitive activity is always about the cognitive activity of objects, and intentionality will always end up pointing to a particular object. In human cognitive activities, the use of language is the most prominent manifestation of intelligence. Human intentional thinking activity is achieved through the use of language. Through the use of language, human beings can map the world they encounter, specific words and sentences, and also point to specific objects. The linguistic practice that accompanies intentional thinking is also the process of giving semantics and meaning to objects. John R. Searle, for example, argues that human consciousness is "not merely a formal or grammatical process, but by definition our inner state of mind has some kind of content," in other words, it is "not only grammatical" but "has a semantic aspect." "Semantics" ultimately refers to the object and the construction of meaning to the object. Artificial intelligence, on the other hand, operates based on formal and grammatical logic, and it can be said that it is only a simple symbolic operation through binary. "But symbols don't have meaning, they don't have semantic content; They don't involve anything. In other words, because artificial intelligence has no consciousness, its operation is "closed" - all its "intelligent operation" is only a combination of formal and grammatical logic based on the symbol system itself, and has nothing to do with the world in which it is "in". In short, human beings are in the world, encounter with the world, and therefore intentional conscious activities; Artificial intelligence, on the other hand, is outside the world, isolated from the world, and therefore can only be non-intentional logical operations.

(3) Artificial intelligence "possesses" but does not "have" the soul

Inseparable from the human-like imagination of artificial intelligence in terms of "intelligence", human beings have also invested a lot of energy in thinking about the soul of artificial intelligence (robots). Human thinking about the soul of artificial intelligence may be intrinsically related to the persistent pursuit of the soul by thinkers since ancient times. In the origins of ancient Greek and modern European thought, thinkers mostly recognized the original role of the soul in the body. In Plato's eyes, the soul is more of a self-contained characteristic, and its relationship with the body (body) is clearly distinguished, "the soul should become self-rooted as much as possible, and let itself bid farewell to the body, so that it can neither be united with the body nor rely on the body to explore things"; The soul is invisible, whereas the body is visible; The soul is like a god and does not die and does not decompose, whereas the body, like the world, dies and decomposes. Aristotle, on the other hand, believed that the soul and the body are inseparable: "The soul is the cause and origin of the living body...... The soul as the origin of the body...... It is the beginning of the movement of the body, the purpose of the body, the entity of all bodies that have souls. "After the spread of Christian thought in Europe, the idea of the soul became more religious. Gregory of Nyssa was very unimpressed with the arguments of Plato and Aristotle, especially the latter, and proposed the resurrection of the soul. Later, Ibn-Sīna, who lived at the turn of the 10th and 11th centuries, again pointed out that the soul is a "physical primordial being" that is different from plants and animals; The "soul" is the original thing that causes the behavior and change of physical things. The word soul appeared in the English-speaking world before the 12th century, and had a strong religious connotation in the Middle Ages. As European society began to move away from the Middle Ages and into modernity, Europeans gradually withdrew from the long night of the Middle Ages, and the soul took on a broader meaning. Thus, in a general sense, the soul is generally seen as a kind of spiritual being, the soul in the broad sense exists in human beings and other rational beings, and even in the universe, while the soul in the narrow sense is relative to the body, which can exist in the body or exist independently of the body.

The idea that the soul can exist apart from the body (body) and act on physical existence has led to the desire of mankind to create humanoid agents with souls. In the world of aliens and robots created by Asimov, the brain of the robot Daniel is eventually transferred to the body of a young boy named Firon. From the perspective of the soul, the robot Daniel himself already has what humans consider to be a "soul", and his "soul" has also been transferred between different entities. Terrel Miedaner, for his part, portrays a Mark III with a "soul" in his novel The Soul of Anne Klane. In Midana's story, "machines are another form of life" like Mark III, with joys and sorrows, fearful in the face of external danger, and whimpering like babies when on the verge of "death". The robot Daniel has completely possessed everything about human beings, and has surpassed humans in intelligence, which is still in the field of science fiction at the moment; The "soul" of the Mark III is similar to that of a human, but it is still far from being human—such a "soul," according to Hou, "is not a function of any definite state of mind, but an activity of our projection faculties," and "the 'soul' we project onto these things is purely an image of our own mind." In other words, behind the "souls" of these so-called artificial intelligence bodies are human "souls" and human "shadows", and it is human beings who make them seem to have souls.

From today's perspective, "soul" may mean a spiritual being that can be connected to or separate from the body. Therefore, as to "whether artificial intelligence has a soul", we can say that artificial intelligence "possesses" a soul, but does not "have" a soul. Artificial intelligence "manifests" the qualities of a soul in the process of solving problems, but it does not have a soul of its own. The "possession of the soul" here refers to the soul of the artificial intelligence as a spiritual being, a spirit that is statically existent, enters from the outside, and does not arise from itself. For example, when we appreciate the music of Chopin or Mozart, we are communicating with the "soul" of Mozart and Chopin, which is presented through a certain medium. Similarly, artificial intelligence "possesses" this type of "soul". The other form is the flowing soul, more precisely, which may belong only to human beings, the spirit that emerges from the process of solving practical problems through the operation of consciousness. It is the latter that human beings have – a soul that is with the body. As Novotny said, "The human body and mind are intimately connected and cooperative. Neither the body nor the mind play a dominant role, and after millions of years of evolution, through the mediation of the biochemistry of life, the degree to which the mind and body adapt to each other is now optimal. Until now, the inseparable relationship between body and mind has not been transferred to the machine. So, AI "possesses" a static soul, but it does not have a fluid soul.

At present, when we think about AI-related issues, the concepts we use are almost always based on humans, which have evolved from the characteristics of people, living beings, and living organisms. A more relevant and practical topic to AI than the soul should be concepts such as the brain, consciousness, and the mind. From the perspective of the internal logical path, the brain, consciousness, heart, and soul actually represent the process of moving from the real to the virtual. Within these concepts, the soul is more on the virtual level. In any case, using these concepts that belong to humans to discuss, develop, and design artificial intelligence has largely given artificial intelligence some form of "human-likeness", but so far, there are still considerable differences between artificial intelligence and human intelligence.

2. Heterozygous properties of artificial intelligence

When discussing the relationship between humans and technology (things), people often consciously or unconsciously regard technology (things) as things that exist in opposition to people, although the above comparative analysis of artificial intelligence and human intelligence tries to clarify the difference between the two to a certain extent, but if we understand the true existence of artificial intelligence, we need to rethink artificial intelligence in the perspective of the relationship between humans and technology.

(1) The symbiotic relationship between the interdependence of people and technology

First of all, from the perspective of relationships, analyzing the relationship between technology (things) and human beings and their respective characteristics in the relationship is conducive to understanding the essence of technology (things). In the process of human beings encountering the world, they will be confronted with the world of things, the world of things, and the world of inner spirit, and the process of human beings carrying out various practical activities is the process of dealing with these worlds. The concrete things in the world of things, when they are not encountered with human beings, can be said to be meaningless to human beings; When they encounter humans, humans identify, name, classify, and "interact" with them through cognitive activity, and thus the things in the world of these objects take on meaning. It is precisely because of this interactive relationship between the two that the world of things has become my (human) world, and the concrete things in the world of things have evolved from things in themselves to things of me (human). It can be said that, like everything else in the world of things, technology is made by human beings, and technology does not exist apart from human beings.

Secondly, human beings are also inseparable from technology (things), and human beings have coexisted with technology (things) since the moment they were created. In Protagoras, Protagoras tells the story of the birth of a human being: the gods created animals between heaven and earth. In order for these different types of animals to survive, each animal needs to have a certain "performance" – a "performance" that prevents a certain animal from being easily destroyed in the face of attacks from other animals. The gods had assigned this task to the far-sighted and calm Prometheus, but his cynical, absent-minded brother Epimetheus begged his brother to do it for him. After receiving permission, Epimetheus assigned "performance" to the animals—emaciated herbivores with extraordinary running abilities; Fierce animals with sharp teeth will slow down their running speed; Animals with large bodies allow them to walk only on land, while those with weak bodies that are vulnerable to attack give them the ability to fly...... The intoxicated Epimetheus, after distributing all the "performance", suddenly realized that he had forgotten to distribute the "performance" to humans. In order to prevent the destruction of mankind, Prometheus braved the world's condemnation to bring the stolen skills of the gods and fire to mankind. This myth of the origin of mankind reveals that human beings have been the existence of technology (things) since the moment they were born. Bernard Stiegler retold the story in his book, and by extension: "Man can only come by means of oblivion, and it appears in disappearance." "Human beings are the product of a double transgression—forgetting and stealing...... Negligence has existed since its origins, so that human beings have a kind of forgetting of Epimetheus and the theft of Prometheus, or the origin of defects. The emergence of human beings can only be seen as the appearance of disappearance, all of which arise at the same time. The appearance of "disappearance" refers to the fact that human beings could have originated like other animals, but due to the fault of Epimetheus, human beings disappeared before they could have arisen. The reappearance of human beings after disappearance is the result of compensation, appearing in or after "disappearance" – a kind of regeneration after disappearance. This kind of reappearance is actually generated along with technology (things). Myths may be just myths, but the relationship between humans and technology (things) that they express is not necessarily undesirable. In the field of science, research on the evolution of human beings has proved a similar conclusion to this myth: the evolution of human beings and the human brain is not what people originally thought - the human use of tools (technological objects) has promoted the evolution of the human brain and human beings themselves, but the evolution of the human brain and human beings has been synchronized with the human use of tools. This shows that humans have always been the presence of technology.

(2) Artificial intelligence: the hybridization of people and technology

From the above analysis, it can be seen that people and technology (things) are interdependent, and it is incomplete to talk about the other without either party; It is also untenable to ignore any side and talk only about one of them. Since Europe emerged from the Middle Ages and the rise of modern science, mankind's perception of itself has changed greatly, and one of the most striking points is the emphasis on the role of human beings themselves: the pursuit of a "modernity", "absolute certainty", "a force imposed on other things". Latour called this dichotomy of the human and non-human elements, while emphasizing the human element (the "invincible modern man"), the "purification" of the modern man. At the same time, he pointed out that this "purification" is purely the whimsy of modern man, and like any human being who has ever existed in human history, modern man is still living in a "connected society". This interconnected society is a complex network of human and non-human elements. We should also look at the current rapid iteration of artificial intelligence, and one-sided emphasis on any one of these aspects is not conducive to our understanding of artificial intelligence in contemporary society.

Human elements and non-human elements form a complex network of interactions, and in the process of interaction, a variety of hybrid elements are also generated. Heterozygous is a manifestation of bringing together multiple elements, bringing together multiple elements to form an aggregated heterozygosity. This notion is not uncommon in intellectual circles. With more and more things interveneing in human practice, coupled with the increasingly complex operation trend of contemporary society, the phenomenon of multiple things integrating into one and acting together on human practice is becoming more and more common, and people are thinking more and more about it. This phenomenon is known as assemblage by Gilles Deleuze and Felix Gattali. They argue that multiple elements are "lines and measurable velocities – forming an agencement." However, neither the French word for agencement nor the English assemblage is a static word in this context, but rather "something that is being assembled", "a certain generation that brings elements together", "elements from the environment (milieus) and bringing them together in a particular way". Deleuze's and Gatali's configuration is similar to Latour's hybrids, both emphasize the aggregation of multiple elements, but the former is more extensive and does not confront people with other elements, while Latour does not, in order to dispel people's "myths of modernity", he emphasizes "symmetrical anthropology", which contrasts human and non-human elements. In addition, Deleuze and Gattari's configuration focuses on "process" and "generation", and the intention of dynamics is more obvious; Of course, Latour's "hybridity" does not exclude the interaction and interaction between human elements and non-human elements, but the "heterozygote" itself focuses more on analyzing the results of the aggregation of two types of elements, and there is a sense of waiting to see its form.

Artificial intelligence is also undoubtedly a hybrid of human and non-human elements in this Latour sense. (1) For modern people, artificial intelligence is like the skills and fire of the gods brought to mankind by Prometheus, and it is also like a tool for synchronous evolution and mutual achievement with the human brain, and it has been integrated with modern people. As some special groups in society, they may not use emerging artificial intelligence such as ChatGPT and Sora, but it is difficult to avoid contact with more life-oriented and popular artificial intelligence programs such as algorithms in daily life. To a considerable extent, human behavior has been gradually infiltrated and changed by artificial intelligence. (2) For artificial intelligence, there is always a human shadow in its operation. Just like the relationship between humans and the world of things, artificial intelligence and its operation (results) are meaningful only when faced with humans, and pure artificial intelligence, which appears and exists outside of humans, is meaningless. Taking Chat-GPT as an example, its operation based on symbolic connection and probable combination lacks intentionality due to lack of semantics, but the intervention of humans and the interaction between humans and ChatGPT make the operation of ChatGPT embedded in human intentionality, and its operation process has a weak intentionality different from that of humans. Taken individually, while the content generated by ChatGPT itself has no semantics, human intervention, especially the content generated by human interaction with it, acquires some form of intentionality in humans.

The heterozygosity of artificial intelligence makes us not only follow the idea of intelligent technology in the face of its future development, but also need to give full play to the active role of human elements, balance the relationship between human beings and artificial intelligence, and avoid the evolution of artificial intelligence from becoming a wild horse. Some developers in the field of artificial intelligence claim that in the near future, human-like agents such as artificial intelligence robots will have autonomous consciousness and thinking capabilities, and can realize their own reproduction. Five or six years ago, Harari, in his discussion of the division of humanity caused by technology, pointed out that in the future, most people in society will become "useless people" who will be treated like pets if the technological elite have good intentions. Marvin Minsky, a pioneer in the field of artificial intelligence, said decades ago that one day, artificial intelligence, which is becoming more and more intelligent, will be a great blessing for mankind if it is willing to welcome humans into its door and take care of them as pets. Given the heterozygosity of AI and the projection of human elements in AI itself, the above predictions about AI may not be credible. After all, Karel Chapek's robots have created a human rebellion. The robots created by Asimov, whether it is the Three Laws of Robots or the image of robots, are based on a premise, that is, the effective restraint of human beings on robot behavior, and based on the relatively good moral sense of human beings, and its purpose is to prevent human computer scientists of the alien race from destroying the human race on Earth. However, this design may be too wishful thinking to some extent. If humans use humans themselves as templates to shape artificial intelligence, it is likely that the premise will deviate significantly from Asimov's vision of robots. If artificial intelligence has autonomous consciousness, thinking ability, and even soul, if they also have the diverse "personality" characteristics of human beings, both good and evil, why should they obey human orders?

Three types of human nature: the social impact of AI

With the rapid iteration of GPT technology, especially the universal application of ChatGPT at the social level, the positive social effects of artificial intelligence have been fully revealed, and people's love and expectations for it are also increasing day by day (as can be seen from the unsparing investment of global technology giants and the rapid expansion of users). In particular, AI is becoming more and more "empathetic" and its design is moving rapidly in a human-like direction, with positive social effects largely masking its potential negative social impacts, which are undoubtedly equally worth pondering.

(1) The restratification of human society behind the "digital revolution".

In the history of human information evolution, the emergence of writing and the emergence of digital technology are two obvious information revolutions, which not only expand the scope of human practice and change the path of human evolution, but also determine the mode of operation, structure and evolution of human society to a large extent. In China, the advent of writing was once considered a groundbreaking event. "Huainanzi Benjing Xun" records a legend in ancient China: "In the past, Cangjie wrote a book and the sky rained, and the ghosts cried at night. Gao Lu of the Han Dynasty commented on this: "Cangjie began to look at the text of the bird's tracks, and made the book deed, and the fraud sprouted. When fraud arises, it will go to the end of the basics, abandon the farming industry and take advantage of the sword. God knows that it will be hungry, so it is rain millet. The ghost is afraid that he will be impeached by the book, so he cries at night. Then, he added: "'Ghost' or 'rabbit'." The rabbit was afraid that he would take a pen and harm his body, so he cried at night. Cangjie's creation of books is certainly a legend, but the ideas revealed in it reflect the great changes in ancient society due to writing: first, the emergence of writing has caused the phenomenon of "fraud" in society. "Huainanzi" regards the rise of industry and commerce, which "goes to the root and pursues the end" and values the "benefits of the cone knife", as the main manifestation of "fraud" - in fact, behind this, what is more important is that the emergence of writing and the rise of the writing system have enabled human beings to create a world outside of "nature", which is not necessarily in line with the real world, so Gao Lu interprets it as "fraud". From a more primitive point of view, the "falsification" of writing and writing systems makes it a technological system that reveals the world (unmasking) and obscures the world (obscuring). Secondly, and more importantly, this system of writing that dissolves and obscures heralds the beginning of the transition from indifference to differentiation in early human beings. Gao Lu said that the "ghost" may be a "rabbit", and the rabbit cries at night because its hair is used to make writing tools - this indicates that there is a literate group in human society, and these people have become the elite group of the society at that time.

As an information revolution that has also had a revolutionary impact on human life, the digital revolution, like the written revolution, will once again reclassify human beings according to its criteria. As the basic construction of the writing system, the text has built a symbol system covering human society, and this symbol system has constructed the history of human civilization with its seemingly paradoxical and parallel functions of "unmasking" and "masking". While the writing revolution "unveiled" the natural world and human society in which human beings lived, it also "obscured" them, intentionally or unintentionally, and also promoted the birth of an elite class that used words as a tool. The development and evolution of the digital revolution has not only strengthened the "unmasking" and "masking" of the text revolution, especially at the level of "masking", but also gone a step further - in addition to the "masking" of the natural world and human society, it has also shielded the human community itself. The development and application of human-like artificial intelligence is moving along the path of replacing human intelligence. In other words, human-like artificial intelligence is "obscuring" a part of the human society, and with the rapid development of artificial intelligence, the number of people "blinded" by it will expand day by day. In the vision of human-like AI developers, AI is becoming more and more human-like, and operating costs are decreasing day by day, and replacing some human jobs with them is the most economically rational. Catherine Heller once believed that there is no absolute boundary between humans and intelligent technology, and that the combination of humans and intelligent machines will inevitably produce "post-humans". In her view, "post-humanity does not mean the end of humanity", "we can carefully sketch another picture that will help humanity and other life forms survive in the long term", and "we are willing to share the planet and even ourselves with other life forms, biological and artificial". Such a vision should be expected, but the reality is that in early 2024, giant tech companies such as Google have begun to aggressively expand their AI-related departments, while reducing those that are not related or even closely related to them. This trend actually indicates the evolution trend of human-like artificial intelligence - it has "obscured" the work originally performed by humans in high-tech companies, and as it becomes more and more perfect (more human-like) and more widely used in human society, more people will be "obscured" by it. "Posthuman" has always emphasized shaking and getting rid of anthropocentrism, but it should be noted that in the process, it is not only anthropocentrism that is shaken, but also the stratification of natural human beings - human beings are divided into those who control the robot and those who are abandoned by the robot. How beautiful is "sharing", how difficult is "sharing" - for humanoid artificial intelligence, we need to face up to and worry about this: in the future, perhaps only a few people can "share" the world with human-like artificial intelligence, but such "sharing" is at the cost of greatly compressing or even "obscuring" the living space of a considerable part of human society.

(2) "Common sayings" and "knowing without thinking"

While humanoid artificial intelligence based on the digital revolution has rapidly penetrated into the fields of human practice, it has also caused mankind to face new dilemmas at the ideological level. Nietzsche has repeatedly prophesied, "You have to be yourself" and said, "I live in my own house and never imitate anyone." In his opinion, modern people have been lost in the bizarre and colorful modern society, not only do they not have their own "house", but also become the person who is the farthest away from themselves. This state of modern life is called "sinking" by Heidegger, and such a modern person is called "ordinary man" by him. The so-called "sinking" is "falling off from oneself" and "falling off from one's own existence and sinking into the 'world'". And if this being is thrown into public opinion, it will become an "ordinary person". An ordinary person is an "ordinary person" because he is caught up in public opinion and is swayed by the "gossip" that constitutes public opinion: "The cloud of discourse itself spreads more and more and assumes authority. And so it is, because some say so. At the beginning, it was based on not asking, but after parroting and following the crowd, it became even worse and completely lost its foundation. It should be said that Nietzsche and Heidegger have coincidentally captured the existential and ideological difficulties encountered by modern people, but the "common sayings" and "knowing without thinking" produced by human-like artificial intelligence due to the complex interaction between humans and machines in this regard will undoubtedly exacerbate this situation.

The so-called "common words" first of all refer to the "ordinary people" spoken by artificial intelligence itself, making it a kind of "new ordinary people" different from human intelligence. Some researchers have pointed out that ChatGPT is "intelligence based on the principle of probability and feedback", and "ideas emerge at the same time in the solitaire game of linguistic probability", so ChatGPT is a type of artificial intelligence that is "new and normal" and "represents a kind of knowledgeable cognitive mediocrity". Second, the complex symbiosis between man and machine leads to the "normalization" of the "post-human" as a whole that integrates artificial intelligence. The existence of the authenticity of this existence is an important embodiment of modern people getting out of the state of sinking and avoiding ordinary people, which is to be able to live in "their own house" and "become themselves", not to be placed by "gossip", and to make decisions from the authenticity. However, "post-human" has become inseparable from artificial intelligence, and artificial intelligence itself is the operator of "gossip", and directly interacts with "post-human" through "gossip". Therefore, for the future society, the "normalization" of human-like artificial intelligence represented by ChatGPT is certainly worth taking seriously, but what is more worthy of attention is that artificial intelligence, as a "new normal person", has caused "post-humans" to sink into the state of ordinary people and cannot extricate themselves, in particular, the part of people who originally played an engine role in human innovation will also fall into the "common sayings of ordinary people".

Inseparable from the "common saying" is that human beings will also have a situation of "knowing but not thinking" in the expansion of knowledge. In the early 50s of the 20th century, Heidegger pointed out: "The most conceivable thing in our contemplative age is that we have not yet thought. "For the mind, the awareness of the presence or absence of the mind is, of course, the first and foremost, and it is only when it is aware of this that it is possible to develop the mind. After that, there are also things that need to be further considered, such as "what is meant by thought", "how to think", "why to think", and so on. In his view, "the things to be thought of turn away from man", man's mind is to think about what conceals himself, and man's mind is to show concealment and reach the hidden, and only in this way can man be called man. From this point of view, the knowledge and combination of existing knowledge is not "thinking", but only "knowing" - because the process of "knowing" does not show the hidden person. Humanoid artificial intelligence is the presenter of "knowing", not the presenter of "thinking", and its operation is "knowing without thinking". As the common saying goes, at the level of "knowing but not thinking", artificial intelligence is not only the same as itself, but also makes the "post-human" largely abandon its mission of showing hidden thoughts. In response to the media's question "Is romance dead", Žižek responded: "Romance may not be dead yet, but some newly invented gadgets have foreshadowed its imminent death." These gadgets promise excessive pleasure, but in reality, they simply reproduce the lack itself. We, on the other hand, sat at a nearby table, sipping tea, and calmly enjoying the fact that we had fulfilled our duty of pleasure without much effort. He is talking about the disappearance of romance, and in fact, for modern people, the disappearance of thinking is similar: we know the "knowledge" of thought without much effort, but we do not "harvest" something new (those who hide themselves)—"harvesting" requires the process of thinking. Along with artificial intelligence, there is "the disappearance of the process" and "the victory of the result", everything is the result, the society becomes the accumulation of "results", the process disappears in the depression of "results", and "thinking" becomes invisible.

(3) "Frequent interaction" and "loneliness dilemma"

The "loneliness dilemma" of modern people is the survival situation faced by human beings since the 19th century. In this regard, there are many sketches in literary and artistic works. Norwegian painter Edvard Munch's "The Scream", Franz Kafka's "Country Doctor" and "Metamorphosis", Samuel Beckett's "Waiting for Godot" and "The Unspeakable" are all vivid depictions of the lonely plight of modern people. In the face of a high-speed society, the sense of powerlessness and helplessness of individuals in the midst of it, as well as the difficulties of interpersonal communication in modern society, make modern people suffer from a sense of spiritual loneliness. In the 50s and 80s of the 20th century, Asimov's two works respectively constructed the daily life of the earthlings who migrated to outer space, the "space people": people live in their own spaces, their daily lives are undertaken by robots, and the daily exchanges between people are all based on "three-dimensional image" technology, and face-to-face communication is rare. This is a highly realistic technology, as long as the two parties instruct the robot to connect to each other's "3D image" equipment in advance, the two can present a highly realistic scene of "common presence", which is no different from face-to-face communication. Most of the time, human individuals are not faced with other human individuals (most people spend more than 90% of their time with robots), but all kinds of intelligent robots, as human service robots, build a robot network that can integrate information and coordinate actions with each other, thus building a very prominent society in which "humans" and "non-humans" coexist. The "territory" in which each person lives is far apart, and the space in which they live is often a separate building on the "territory", with dozens of rooms. In particular, it is worth mentioning that through technological means, the indoor space can present a highly simulated natural environment such as fresh breeze and bright moon, streams and rivers. Although it is a science fiction work, Asimov, with his extraordinary imagination and insight into the development trend of society, sketched the current and even future social scenes of mankind as early as sixty or seventy years ago: the high degree of integration of the natural environment and the social environment, and the "artificial intelligence" of human interaction in social life. This kind of highly intelligent life can be described as extremely convenient and comfortable, but it still cannot solve the dilemma of loneliness in them.

In order to alleviate the loneliness of human beings, human-like artificial intelligence, represented by social circle robots, is becoming increasingly human-like and popular. Humanoid robots not only have distinct human images, unique personal style of dress, but also have very individual names, as if they are members of the human world. Humanoid is for the sake of popularization, and popularization also seems to need certain characteristics that are closer to humans, and with these human-like characteristics, artificial intelligence is more likely to make people ignore the boundary between humans and intelligent machines, and invest more emotions in it. It is also hoped that this design will solve the dilemma of human loneliness through close interaction with social robots. The reality is that it backfired. Human beings need a sense of belonging to relieve loneliness, and the sense of belonging lies to a large extent in the interaction between the two sides of the interaction can have thoughts, emotions and other multi-level exchanges, this communication is not limited to the recognition between people, but in the exchange, can obtain spiritual enrichment. Therefore, when we interact with the "other" (including humans, artificial intelligence, animals and plants, etc.), we should also "understand the characteristics of the other of these beings, rather than modify them according to our preferences and images"; It is normal for people to have differences with the "other", and what can transcend the differences between human beings is "to derive happiness from this difference, which is the ideal state of communication". On the other hand, human-like artificial intelligence is made according to "our preferences and images", and in the process of interacting with humans, they can be said to be "obedient" to human requirements, without any "differences", and can be completely "empathetic". Existing studies have found that it is precisely because of such "human-like characteristics" that have been modified by humans according to their own preferences that the emotions between humans and social robots are "illusory, deceptive and fragile", and it is difficult to achieve the state of communication between people.

Conclusion

In order to prevent AI from slipping in a direction that runs counter to human good intentions, we first need to restrain human behavior. In mid-June 2023, scientists from the University of Cambridge in the United Kingdom and the California Institute of Technology in the United States conducted an important study on physiology and made a major breakthrough - that is, artificial human embryos can be created without the need for fertilized eggs. The project clearly violates current standards of human ethics, but scientists are still moving forward. Humans are diverse, and individuals, groups, and organizations are in a competitive position in the development of AI. You may choose one direction of development, but others may see it differently. Taking this artificial embryo project as an example, from the perspective of existing human social standards, it is obviously against ethics, but there are still scientists who are involved in it, and have made a "major breakthrough" that breaks through human ethical standards. In the development of artificial intelligence, a similar situation is inevitable. Second, for AI, we should strive to reach a "slow" consensus. Compared to artificial intelligence, the operation of human intelligence or the response of consciousness is a delayed process. Especially at this stage, human intelligence may not be as responsive as artificial intelligence, but this delay is actually a process of reflection. In this process, there will be different options involved, and there will not be a single or very few options in the case of rapid response, as is the case with artificial intelligence. At present, it seems that artificial intelligence is significantly different from human intelligence in terms of delayed reaction and free will. Thus, although humans are slower to react, in a sense, they become their strength. Therefore, instead of rushing to the pursuit of efficient artificial intelligence that surpasses human intelligence, human beings should see the slow evolution of artificial intelligence as a reward for human beings.

Artificial intelligence is a heterozygous human-like agent since its inception, which is an intelligent existence corresponding to human intelligence, and there are components of human intelligence in artificial intelligence. Conversely, when human intelligence or consciousness comes into play, the shadow of artificial intelligence flashes everywhere. Therefore, from now to the future, it can be said that humans and artificial intelligence have entered a complex state of mutual influence, and it is difficult to strictly distinguish between them. The key to the development of artificial intelligence is to constrain human behavior. Only by restraining human behavior can artificial intelligence maintain a relatively stable state in the future development process. Of course, this is an ideal state. Therefore, how to find ways to restrain human behavior in the process of developing artificial intelligence is the key to the future destiny of mankind.