هوش مصنوعی

Recent studies have found that organisations are yet to predict the necessary ethical considerations from AI adoption, despite investing time, effort, and resources. This study aims to identify and investigate the ethical challenges of using AI for employee management

The Delphi method was used to conduct the research. The statistical population of the study consists of academic, industrial experts and developers of AI as well as managers and consultants of businesses exploiting AI and the number of samples reached 22 people. Sampling was non-probable and purposeful, while the snowball method was used to identify outstanding specialists. The data collection tool was semi-structured in-depth interviews. Primary data analysis was done with the help of MAXQDA software. In the final step, open coding was used.

The research findings show that organizations face 6 ethical threats in using AI and data science techniques for human resourcesʼ (HRsʼ) tasks: violation of organizational justice through decisions and evaluations contaminated with error and bias in data; violation of self-directedness/ self-management, self-determination, agency, autonomy and authority of employees; disregard for human dignity; ambiguity of the data-driven decision-making process; adverse mental, psychological and social effects; violation of privacy and data protection.

By disclosing and reducing wrong assumptions, the present study helps organizations not to simply transfer the analytical logic of other areas to the managing and leading of their employees by gaining awareness about the risks of implementing AI in HR. Therefore, the obtained framework contributes to management research at the intersection of people analytics, AI in HRM, and the ethical implications of human-algorithmic management.

The aim of the present study is to compare the potential and actual perceptual capabilities of artificial intelligence with human powers in terms of contract conclusion, in order to examine the hypothesis of the possibility of attributing contract drafting to intelligent autonomous structural systems. Further, the main issue of the research is whether the perceptual and measuring constructs of intelligent systems can have effective functions in terms of results similar to the functions of human perceptual mind in contract conclusion? This study here, considers the functions of artificial intelligence for concluding contracts in terms of conventional tangible results in the same category as human perceptual and measuring minds and capabilities for the sake of contract conclusion and has provided the premises for preparing a positive answer to the hypothesis of attributing contract drafting to intelligent autonomous structural systems and considering them as agents in contract concluding. The research method here, is descriptive-analytical and the findings show that although human perceptual powers are immaterial and therefore immaterial, an issue that is considered impossible in intelligent systems so-called artificial intelligence, despite its lack of immateriality, has measurement and perceptual functions like those of human perceptual powers in terms of results. Therefore, it can be said that concluding a contract through a human process is not relevant and it does not have to be carried out only by him, and by improving its capabilities in this regard, but artificial intelligence can have functions similar to his perceptual and volitional powers in concluding a contract; as a result, it is assumed that by improving the capabilities of artificial intelligence, systems will no longer be as tools for transmitting the will of real persons, but like a human person, will also be able to attribute the contract to themselves, and finally their role in concluding a contract can be considered similar to the role of a true lawyer.

When an intelligent machine or an autonomous robot, as the ample examples of artificial intelligence, commits a crime, what first comes to mind is its criminal liability. Human criminal liability is based on the will and criminal intent and other conditions mentioned in the law, but the will and intent of artificial intelligence in committing a crime is not like the will and intent of humans. This research here, examines the concepts of criminal liability of artificial intelligence, and the existing approaches to artificial intelligence; it evaluates and criticizes two opposing philosophical approaches towards artificial phenomena, namely humanness and instrumentality, and various assumptions, and states the existing legal provisions of criminal liability intended for criminal humans. By analyzing the legal provisions that have been enacted for humans with self-will, it has reached the following approach as below, considering the new nature of artificial phenomena, the current laws are not responsible for criminal confrontation with artificial intelligence; Because regarding the ambiguity of existing laws toward concepts such as non-spiritual will, accepting the interpretation of these laws by an official authority, although it will remove the ambiguity, will cause the judicial system to be dumbfounded regarding criminal discussions in this area and will not solve the problem.

Nowadays, artificial intelligence and advanced computers are an integral part of every human’s life, and many people’s lives and jobs are governed by artificial intelligence. One of the most important issues in the field of artificial intelligence is the idea of the similarity of artificial intelligence with the human ego, that is, can we expect artificial intelligence to perform exactly the same as human’s soul? Since this question is almost a new problem, either there are no suitable answers in this field or the existing answers are non-researched. For this reason, the present article evaluates the existing criticisms and evaluates the theory of similarity according to the connectionist point of view using a rational-analytical method and based on Islamic philosophy and Western philosophy. The result obtained from the present research is that artificial intelligence does not match the human soul according to both Islamic and Western philosophy, and the reason for this is the impossibility of matching artificial intelligence with humans in terms of human discretion and the lack of similarity in the nature of knowledge and perception.

In this article, an attempt has been made to explain the governance of AI based on the perspective of political phenomenologists with Morrow's interpretive approach and theoretical framework. The main question is: How does political phenomenology provide insights into the concept of AI governance? According to the hypothesis, the phenomenology of AI governance has a mathematical and positivist rationality. The results of the research also show that political phenomenologists refer to mathematical systems in the process of forming the rule of artificial intelligence; the formal systems of mathematics that create the mathematical world cause the mathematization of the life-world and its political horizon; and finally, the sovereignty of AI emerges. This process is not related to the philosophical development of existence and human freedom, and it is a kind of forgetting the life-world and is in conflict with the human meaning of phenomenology. They consider this process to be the cause of the attenuation of ancient virtues and the distortion of political action in the sense of the political space of the city-state, and while adopting a cosmic vision, anti-modernism mainly shows its dependence on the virtues and rights and natural law of pre-modern political systems against the modern systems of the mathematical world.

The advances of artificial intelligence have led to widespread developments in the social and religious dimensions of societies. This article examines the potential and actual effects of artificial intelligence on social structures and religious values. Given the unique features of artificial intelligence, such as the ability to learn and adaptability, this technology is rapidly integrating with different aspects of everyday life and has raised concerns and challenges in ethical and spiritual areas. In the first part of the article, the analysis of social challenges associated with artificial intelligence, including its impact on human identity and social relations. Then, the consequences of artificial intelligence for religious values ​​and ethics, such as rethinking traditional concepts such as authority and will, are examined. Also, the necessity of reviewing the role of religion in a society where artificial intelligence is gradually changing is referred to. The article concludes that despite the numerous benefits of artificial intelligence, the need for ethical supervision and strategies to guide this technology is felt to preserve social and religious values.

This paper examines the ethical agency of artificial general intelligence (AGI). In many studies, the ethical agency of AGI is divided into four categories: 1) Ethical-impact agents, 2) Implicit ethical agents, 3) Explicit ethical agents, and 4) Full ethical agents. This paper will deploy a critical-analytical method to examine the fourth category, namely full ethical agents in AGI. If AGI is possible, such intelligence would have many capabilities, and therefore, there would be many ethical concerns. This categorization of ethical agency has been repeatedly used by researchers, and there is a need for re-examination. The results of this study show that if AGI is possible, it should be placed in the category of a full ethical agent. However, such a full ethical agent has two characteristics: first, this agent can learn human ethical principles or infer other ethical principles from them; however, it should not be assumed that it considers human ethical principles to be its ethical principles; and second, this agent can form its own goals and ethical principles, and these principles may be different from or contrary to human ethical principles.

The widespread development and increasing capabilities of artificial intelligence have led some scientists to believe in the dominance of artificial intelligence over human intelligence and intellect. However, considering the verses of the Quran (Al-A'laa: 1-2) and (Al-An'am: 102) and many other verses that identify God as the sole creator of the universe, as well as God's infinite knowledge (Al-Baqarah: 29) (Al-An'am: 101) of which human knowledge is a mere reflection, and the verses of human dignity: verses that speak of God blowing His spirit into man (Al-Hijr: 29 and Sad: 72) and appointing man as His vicegerent on earth and creating the creatures of the earth for man (Al-Baqarah: 30, Sad: 26, Fatir: 39, Al-An'am: 165, Yunus: 14, Yunus: 73, Al-A'raf: 69, Al-A'raf: 84, Al-Naml: 62), and philosophical arguments that view the universe as a reflection of God's will to be and a cause that is the very essence of dependence on its absolute cause, and considering the verses that identify man as the greatest creation and the most perfect of them (Al-Sajdah: 7) and (At-Tin: 4) to the extent that he is introduced as God's vicegerent on earth (Al-Baqarah: 30), human achievements are the result of human action and man is their efficient cause and the effect of the Most High as the absolute cause, an effect that derives all its power from the sole creator of the universe. Therefore, artificial intelligence, which is a product of man and human achievement, cannot be superior to human intelligence, which is a creation of the Lord of the Worlds. The research method is qualitative and comparative, and the results indicate the invalidity of the superiority of artificial intelligence over human intellect.

The aim of this paper is to explore the ethical implications of artificial intelligence (AI) in the realm of art. Drawing on the philosophy and ethics of AI, this study examines the ethical challenges that may arise in the art domain. Given the increasing use and penetration of AI in the field of art, there is a need for more careful attention to the ethical dimensions of this phenomenon by scholars of art and philosophy. To achieve the objective of the paper, concepts such as AI, some of its techniques, and the ethical issues of AI in art are explained and analyzed using the analytical-descriptive method. The findings of the study reveal that ethical issues such as privacy and surveillance, manipulation of behavior, opacity and transparency, bias in decision systems, and automation and employment can be investigated in the field of art. These ethical issues are sometimes in conflict and sometimes in direct relation with each other. This study suggests that addressing the ethical questions of AI in the field of art requires addressing the ethical questions of AI in general.

After adopting a fundamental approach in epistemology, one important issue is to explain why basic and self-evident propositions are true. From among self-evident propositions, the first (analytical) theorems are of special importance. Referring to many problems and contrary to the approach attributed to the early philosophers, Allameh Misbah Yazdi does not embrace the possibility that first theorems should imitate the external instances and instead seeks for their referents in the relations between concepts in the mind. Despite mind's intuitive dominance over relations between the concepts in the first theorems and the fact that its explanation for the criterion of the truth of first theorems is provided through reference to the present knowledge, this theory still faces an important question. Assuming that first theorems indicate the relation between the concepts in the mind, how can these mental correlations be considered as a criterion for the identity of instances outside? How can we leave out mind's structure and intervention in the process of establishing such relations? How can we be sure that if our mind were created otherwise or if a different structure was defined for it like the artificial intelligence, it would not consider other propositions as first theorems? It goes without saying that the lack of a proper answer to the above question leads to relativism in the foundations of human knowledge and then to relativism in all sciences. In their article and through a descriptive method, the authors intend to first explain the foundation of Allameh Misbah Yazdi on how concepts express something and then their difference from how artificial intelligence data signify things. They then provide an appropriate answer to the aforementioned question through the analytical method.

The distinction between natural intelligence and artificial intelligence (AL) is one of the concerning issue of intelligence researchers. The creators of artificial intelligence are attempting to simulate the structure and function of the human brain in the light of the progress of neuroscience and cognitivism, as well as in the light of the theories proposed in the philosophy of mind with an emphasis on functionalist and behavioristic view. On the other hand, psychologists such as Ibn Sina(Avecina) have analyzed the differences between natural human intelligence and artificial intelligence in their philosophical psychology. The human soul, as the source of human intelligence and life, has various perceptive and stimulating capabilities regarded as the armies of the soul. The main question of the current research is what are the outstanding advantages of natural intelligence over artificial intelligence from Ibn Sina's point of view. In this research, efforts have been made to answer that in the light of the rational-analytical method. In the measurement between artificial intelligence and natural intelligence, there are three types of artificial intelligence, namely: weak, medium and strong. The results indicates the nine main differences between these two types of intelligence from Ibn Sina's point of view: creativity vs. innovation, compositional composition, detail orientation, focusing on a specific area of self-awareness, self-discovery, the internal evolution of natural intelligence, the power of narcissism, moralism, the power to remind and reminisce. Considering all the differences between artificial intelligence and human intelligence, it is appropriate to distinguish between the current state and the future state of artificial intelligence in terms of legal liability and torts law. According to the current situation, artificial intelligence lacks legal will and merely based onthe theory of legal instrumentalism can be emphasized. However with regard to the futuristic perspective of artificial intelligence, assuming the realization of the existing characteristics of the soul, it is possible to imagine such liability or tort law for .

The introduction of how to achieve to “religious science” and “Islamic humanities”, and the inefficiency or inadequacy of relying on single propositions in narrative evidence to solve the problems raised in humanities, is the reason for paying attention to the necessity of developing a method for the discovery of “theories” with emphasis on Quran and hadiths. The “network approach” is a platform to answer this necessity. The network approach is an attempt to discover the maximum number of variables related to a subject and clarify the relationships between them so that a desired effect can be achieved from the results of these relationships. On the other hand, theories are formed based on the type of relationships between variables related to each other that their results lead to an effect for this reason they can be responsible for explaining and predicting. In complex theories, it is necessary to use the logic of systems and the network approach, which is based on the definition of at least 25 types of main relationships, and the determination of these extensive relationships causes the formation of “ontology” in the subject in question, which is an infrastructure for using “artificial intelligence” for new processes in the subject and achieving new results. In this article, these relationships are presented and an attempt has been made to explore a part of the anthology contained in the verse “This Book, there is no doubt in it, is a guide to those who guardas” as case study using them.

Intelligence has a wide range. Degrees of intelligence can be divided into primary and secondary intelligences..Examining the word intelligence with various words almost synonymous in transcendent wisdom such as intellect, science, wisdom, etc. shows that human intelligence is dependent on higher intelligence.Artificial intelligence, which is the achievement of human intelligence, has very precise functions such as learning, optimization, generalizability.By describing, analyzing and comparing the intelligent machine with man, we can better understand the distance between human consciousness and the knowledge of the first causes and the entry of multiplicity and contradiction in the material world with the higher worlds.Traces of morality and will can be seen in different levels of reason, as well as in the types and varieties of intelligence in psychological issues...Although it seems that some of the human intelligence goes back to the way of performance in the field of ethics and voluntary actions, but due to the effects of external or previous conditions on human voluntary actions, the differences between these two types of secondary intelligence (human intelligence and artificial intelligence) It descends to a lower limit.Paying attention to the truth of the will and its effect on morality cannot explain the difference between human intelligence and the systemic functions of intelligent machines.Regardless of emotions, inner states or presence sciences, even the will cannot be the original distinction between human intelligence and artificial intelligence

The philosophy of transhumanism is a theory close to artificial intelligence, which is mostly seen in the form of science fiction movies, and based on it, with the help of artificial intelligence, human intelligence and physiology have been modified and increased, and as a result, we will see a new advanced human. This theory looks at the future of artificial intelligence from the perspective of threats and presents a picture of the future of man that has been more influential in sciences such as biomedical technology, sociology, psychology, art and philosophy more than other sciences. This theory has also been named as "the most dangerous idea in the world" by theorists such as "Francis Fukuyama". For this reason, considering that transhumanism covers a wide range of ideas, it was necessary to address this issue. Based on this, using available scientific data and theorists' opinions, we investigated this meta-technology based on artificial intelligence from the approach of cognitive and philosophical sciences. In this article, inspired by the hypotheses of Le Breton (2008) and using the descriptive-analytical method, this theory has been examined. It also answers the question of what is the position of man in the era of transhumanism and how the combination of the two will be in the future. This article also discusses technological determinism and social ethics at the time of the emergence of robots with human capabilities.

One of the most significant issues and challenges of human existence since the emergence and advancement of technology is "being human." The meaning of "being human" (in this research), as opposed to machines, is existence with passion. According to the Danish philosopher "Søren Kierkegaard," passion is the most critical driver of human life. There is a belief that with the advancement of technology, human beings are getting closer to machines. Humans are entering the era of artificial intelligence and "transhumanism," which "Max Tegmark" calls "Life 3", not only the survival but also the existence of humans is endangered.. About two centuries ago, Kierkegaard, in his diaries and the book "Two Ages: A Literary review" pointed out that man is moving away from the passion in the modern age. The current research seeks to find the relationship between passion as the driving force of human life and the position of humans with machines and living in the era of transhumanism and artificial intelligence by examining Kierkegaard's opinions about the present age and human passion. As a result, by referring to Kierkegaard's theories, it is possible to understand that the best way to escape passivity for humans in the age of technology is to choose the authentic self and prove the spiritual existence of humans in the moral and religious stages, provided that such an idea is converted into action.

Many attempts have been made in the history and philosophy of science to suppose machines as human beings. Sometimes they are attributed mind, sometimes emotion, and sometimes intelligence. All this is to make the border between humans and machines as narrow as possible, so that one day they may unite. But this effort can be made in another direction. It is possible to bring humans closer to the machines as much as possible with a systematic view, which is what the cybernetic perspective has done. This approach has played a significant role in the emergence of artificial intelligence studies and along with the two approaches of computationalism and representationalism has been able to introduce artificial intelligence as the most important and functional field of science to the world.

With his phenomenological method taken from the teachings of Heidegger and Merleau-Ponty, Hubert Dreyfus critiques the two paradigms of artificial intelligence, namely symbolism and connectionism. He then approves a trend from the third paradigm of AI, namely artificial life, with special conditions. This trend is known as "Heideggerian AI". After a brief review of Dreyfus’s critiques of the first two paradigms of artificial intelligence, this article examines his final opinion on the possibility of accepting Heideggerian AI. According to the author, the possibility of Heideggerian artificial intelligence based on Dreyfus' theories can be demonstrated in at least three ways. These three approaches are presented as follows: The first approach is presented using the Daniel Susser’s approach and is based on interactionism. The second solution is expressed by citing John Searle and distinguishing between strong and weak artificial intelligence; the third explanation demonstrates how this is possible based on the doctrine of co-instantiation, inter-consciousness, intelligence, and intelligent behavior.

The theory of functionalism, one of the topics in the philosophy of mind, considers the mind as a function that converts input into output. According to this theory, by accepting the multiple realization of mental states, mental states can also be found in non-humans. Functionalism is important because it is based on the negation of the abstraction of the soul. On the other hand, Ibn Sina’s psychology has proved both the soul and its abstraction. The argument of man suspended in air (floating man) is among the proofs for the soul. Besides, for proving the abstraction of the soul, he has provided arguments that indicate the negation of bodily characteristics and the physicality of the soul. The functional view has requirements that have been criticized and evaluated based on Ibn Sina’s wisdom. According to the functional theory of the mind, the distinction of people is materialistic, while Ibn Sina’s wisdom considers the abstract soul as the correct criterion. Therefore, according to Ibn Sina’s wisdom, the functional theory of the mind has many fundamental problems that make defending it impossible. Using the analytical-descriptive method, this research seeks to examine the computer theory of the mind and some of its requirements from the perspective of Ibn Sina’s wisdom.

With the advent of artificial intelligence technology and the presence of intelligent machines in many aspects of human life, the question of the possibility of moral performance of intelligent machines as well as the way of applying ethics in the machines is one of the contemporary concerns. One of the important approaches in the philosophy of ethics is moral fundamentalism, which can be examined by the top-down method, which is one of the common approaches in implementing principles in the machine. This article seeks to answer the question of whether a moral application based on fundamentalism in ethics will be possible with a top-down implementation method. In this regard, the purpose of reviewing and analyzing the insights and challenges of advancing this approach and method is to analyze and critique the dimensions of the problem and theories around it. In this regard, after some definitions, two ethical approaches are proposed and the compliance of it with the top-down approach is examined and then, using the criticisms and opinions of other thinkers, the challenges and inefficiencies of the approach is described in detail.