Eisa Mohammadinia

Over the last century, humans discovered the capacity to transfer some of their intel lectual skills to structures other than themselves. In essence, intelligent artificial machine-computer patterns are made to adjust to the living situations of humans while accomplish ing goals for their social and personal lives. There will be impacts and impressions from human-artificial contact. One of the ways that artificial intelligence affects individuals is through directing human comprehension and will. Specifically, the present research seeks to examine the influence of artificial intelligence on human comprehension and will. In this regard, the main focus of the study is to explore how AI affects individuals’ tendency toward moral relativism or moral absolutism. The study employs a descriptive–analytical method within a philosophical frame work. The study's findings suggest that humans when faced with ambiguous multifaceted productions of artificial intelligence, experience epistemic uncertainty and epistemic-moral gaps that affect their understanding and volition. It is possible that this internal struggle between relativism and absolutism will eventually lead them to adopt a more relativism-focused mindset in knowledge and ethics. This issue may evolve from an in dividual concern to a social and inclusive one as AI operations advance and broaden in scope. The findings of this study may inspire further research in the fields of artificial intelligence, cognition, human society, and ethics. Moreover, the proposed theoretical and philosophical foundations—although developed through a philosophical–analytical ap proach—can serve as a basis for future empirical, case-based, or experimental studies. Contribution: The article reflects on how the world’s most nascent technological de velopment, artificial Intelligence, impacts on human will and decision-making, gradually leading human societies towards relativism.

Axioms are crucial to epistemic frameworks, as several schools of the history of science have recognized. The issue of the current research is that in the validation of axioms, what defects does the intuitive approach entail, and how can the intersubjective approach (based on the ideas of Islamic philosophers) be explained as an alternative, less-known system? The former is dedicated to clarifying and criticizing what is called the intuitive approach to validating axioms: this approach is attributed to classical philosophers and consists of assuming that axioms are propositions whose truth is immediately evident upon taking into account the terms they are based on. The latter focuses on clarifying the alternative approach, called the intersubjective approach of validating axioms (IAVA): this approach is attributed to a specific Islamic tradition, developed by Avicenna and Mullā Ṣadrā, and consists of assuming that axioms are propositions that cannot be rationally proved, denied, or doubted, without being already assumed. In this article, we present the intersubjective approach from a historical point of view.

The question of whether Strong artificial intelligence could be realized-possessing attributes of the rational soul such as self-awareness, cognition, semantic understanding, and mental states-has in recent years become a central topic in scientific discussions, particularly within the field of philosophy of artificial intelligence. Drawing upon the foundations of Islamic philosophy, especially the doctrines of Peripatetic philosophy Illuminationist philosophy and Transcendent Philosophy, it can be argued that the realization and attachment of a soul to an artificial entity appears impossible. In both the Peripatetic and Illuminationist traditions, only a body that meets specific conditions can possess the capacity to receive the rational soul. First, it must possess a particular course of temperamentary equilibrium and elemental harmony; second, it must be a natural body endowed with organic instruments and faculties necessary for vital activities. These conditions are realized only in certain natural bodies, such as those found in plants and animals, and not in artificial bodies. Within Transcendent Philosophy, although these conditions are also acknowledged, the principle of the corporeal origination of the soul-according to which the soul emerges from the body itself-has led some researchers to assume that the realization of the rational soul within an artificial structure could be readily accepted. However, a closer analysis indicates that the doctrine of the soul's corporeal origination is itself restricted by specific conditions and by no means implies that the soul can arise from any type of body or matter. Accordingly, from the perspective of Islamic philosophy, the possibility of realizing Strong artificial intelligence and the emergence of the rational soul within an artificial system must be regarded as untenable.

Open Theism, as a new perspective in theology, has attracted attention of many scholars and mainly claims that some teachings of classical theism are not in accordance with Scripture and depict God in the way of Greek metaphysic and Hermeneutical pattern. Therefore, Open Theists proposed a new model of theology based on the notion of Openness in reaction to deterministic model of classical theism. Their point of view had some implications like mutability, temporality and direct involvement of God. But these lead to some problems in their view like inconsistency and ambiguity in addition to denying absolute perfection from Him. In this paper, we will clarify these defects and give solutions based on Islamic thought and Lastly introduce Doctrine of Badāʾ by which we will answer many of unsolved problems that led some theologians toward Open Theism. It will be shown that by Badāʾ there will be no room for inconsistency in Devine properties.