Mehran Rezaee

SUBJECT & OBJECTIVES: With the development of technology, it is expected that artificial intelligence will be able to analyze models of emotional relationships, such as love, and respond to users’ requests to create a personalized intelligent beloved with a physical body; a phenomenon named in this study as Intelligent Artificial Beloved (IAB). It can be designed and used as a dedicated companion aligned with the characteristics of the human user. The research's main question is: what philosophical and ethical consequences will the development of IAB entail? METHOD & FINDING: The research benefited from a descriptive-analytical method. Notably, this phenomenon has positive and negative consequences. The advantages of IAB include the ability of a personalized intelligent beloved to adapt to an individual’s variable and fluid requests, and expanding the boundaries of realizing ‘human desires’, i.e., the ability to create features in the artificial beloved that cannot occur or be externally realized in natural humans. The following items might be considered as challenges of IAB: 1. Weakening genuine romantic relationships among ‘natural human individuals’ 2. Immersion in an ‘intelligent artificial life’ and weakening the ‘natural lifestyle’ 3. The guidance and management of the ‘wants and lives of romantic users’ by the AI 4. Developing a competitive space between natural and artificial lovers or beloveds. CONCLUSION: Although IAB has advantages, neglecting its philosophical and ethical consequences can overshadow these benefits and cause individual and social harm. Proper cultural awareness and macro-level policymaking can be useful in responsibly managing this phenomenon.

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.

In the period of advancement and development of modernism and postmodernism, the meaning of life is one of the most important issues of scholars and societies. The issue of the present study is that what are the differences between the structural components of meaning of life system from the perspective of two prominent Iranian-Islamic thinkers, namely Rumi (early, 1273 AD) and Jaʿfari (contemporary, 1998 AD)? Based on the achievements of this research conducted in descriptive-analytical method, in spite of many similarities existing in the meaning of life system of mentioned thinkers, fundamental distinctions also can be counted by painstaking research; The most fundamental distinction is the impossibility of cognition of the universe from the perspective of Rumi and, on the contrary, the possibility of cognition of the universe from the perspective of Jaʿfari; Another distinction is the value of worldly life from the viewpoint of Jaʿfari (following the discussion about the function of relative goals) and the worthlessness of worldly life (only as an instrument) from the viewpoint of Rumi; Another point of disagreement is that virtual love is just an instrument in conveying to true love and the truth of the meaning of life in the view of Jaʿfari, unlike Rumi’s viewpoint. other distinctions presented in the research.

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.