Robot Theology

Researcher Lawrence A. Hirschfeld, after studying the psychology of race for fifteen years, concludes that the human psyche is deeply susceptible to believing that race is an essential and immutable component of a person’s metaphysical identity.219 This does not mean we are fated to be racialist, but that we must be very careful how we shape our me

The Christian community needs to deeply consider this type of technology. Pastors are facing suicidal thoughts, discouragement, and a general deficiency in friendships, so what is the risk in using technology that could aid, in some way, these problems?284 Given how much pastors love data analytics and metrics, it surprises me that this technology

As Gay Jr. rightly concludes, society, especially the Western Christian church, must reject and reconcile the whitewashed version of the biblical narrative. But where do we start, and where did this erroneous version come from?

Genesis 1–11 contains some of the most beautiful and complex philosophies in the Torah. Pressing its cosmology, anthropology, and theology through strict evangelical literalistic lenses has serious consequences, and often has led to some misunderstandings about a biblical theology of race. Passages like Genesis 9–11 certainly talk about racial, pol

What is fascinating in this argument is it comes back to metaphysics and assumptions about humans in their current state.

For these reasons, and many more, Abbott advocates for what he calls A.I. Legal Neutrality—that the law should not discriminate between AI and human behavior.151 What this means is that the legal system should grant rights to robots when, and only if, it would benefit humans. If AI and automation are not regulated and left up to the visions and pow

The development of AI and the robotics industry is not only about power but wealth. There are major tax incentives for the automation of work, and from the perspective of CEOs, it is a simple matter of pragmatics. Humans are messy; they lie, steal, get sick, need vacations and rest.

One critique of this question in the empiricist tradition is made by David Hume94 when he claims there is no such thing as an essential property, but a collection of what are called accidental properties—those features which change but do so without changing the nature of the thing or entity.

As Kate Darling has pointed out, we tend to trust robots differently than we do humans, often sharing deep and meaningful facts about our lives at a much quicker pace then we might another human.