II. what Is Artificial Intelligence?
1. With knowledge both ancient and new (cf. Mt. 13:52), we are called to reflect on the current obstacles and chances postured by clinical and technological developments, especially by the recent advancement of Artificial Intelligence (AI). The Christian custom regards the gift of intelligence as a vital aspect of how humans are developed "in the image of God" (Gen. 1:27). Beginning with an essential vision of the human individual and the biblical contacting us to "till" and "keep" the earth (Gen. 2:15), the Church stresses that this present of intelligence should be expressed through the responsible usage of reason and technical capabilities in the stewardship of the produced world.
2. The Church motivates the improvement of science, innovation, the arts, and other kinds of human endeavor, viewing them as part of the "cooperation of males and female with God in refining the visible development." [1] As Sirach affirms, God "offered ability to humans, that he may be glorified in his splendid works" (Sir. 38:6). Human abilities and imagination originate from God and, when utilized rightly, glorify God by showing his knowledge and goodness. Because of this, when we ask ourselves what it suggests to "be human," we can not exclude a factor to consider of our clinical and technological capabilities.
3. It is within this point of view that today Note addresses the anthropological and ethical obstacles raised by AI-issues that are particularly considerable, as one of the objectives of this technology is to imitate the human intelligence that designed it. For circumstances, unlike many other human productions, AI can be trained on the outcomes of human imagination and then produce new "artifacts" with a level of speed and skill that often matches or exceeds what people can do, such as producing text or images equivalent from human structures.
1. With knowledge both ancient and new (cf. Mt. 13:52), we are called to reflect on the current obstacles and chances postured by clinical and technological developments, especially by the recent advancement of Artificial Intelligence (AI). The Christian custom regards the gift of intelligence as a vital aspect of how humans are developed "in the image of God" (Gen. 1:27). Beginning with an essential vision of the human individual and the biblical contacting us to "till" and "keep" the earth (Gen. 2:15), the Church stresses that this present of intelligence should be expressed through the responsible usage of reason and technical capabilities in the stewardship of the produced world.
2. The Church motivates the improvement of science, innovation, the arts, and other kinds of human endeavor, viewing them as part of the "cooperation of males and female with God in refining the visible development." [1] As Sirach affirms, God "offered ability to humans, that he may be glorified in his splendid works" (Sir. 38:6). Human abilities and imagination originate from God and, when utilized rightly, glorify God by showing his knowledge and goodness. Because of this, when we ask ourselves what it suggests to "be human," we can not exclude a factor to consider of our clinical and technological capabilities.
3. It is within this point of view that today Note addresses the anthropological and ethical obstacles raised by AI-issues that are particularly considerable, as one of the objectives of this technology is to imitate the human intelligence that designed it. For circumstances, unlike many other human productions, AI can be trained on the outcomes of human imagination and then produce new "artifacts" with a level of speed and skill that often matches or exceeds what people can do, such as producing text or images equivalent from human structures.
