Yi Zeng

This paper introduces the concept of AI-inclusive epistemology, suggesting that artificial intelligence (AI) may develop its own epistemological perspectives, function as an epistemic agent, and assume the role of a quasi-member of society. We explore the unique capabilities of advanced AI systems and their potential to provide distinct insights within knowledge systems traditionally dominated by human cognition. Additionally, the paper proposes a framework for a sustainable symbiotic society where AI and human intelligences collaborate to enhance the breadth and depth of epistemological pursuits. Through this exploration, we aim to redefine conventional knowledge paradigms by integrating the AI perspective, thereby fostering a more comprehensive and dynamic epistemological landscape.

As AI edges toward consciousness, the establishment of a robust legal framework becomes essential. This paper advocates for a framework inspired by Allama Muhammad Iqbal's “Khudi”, which prioritizes ethical self-realization and social responsibility over Friedrich Nietzsche’s self-centric “Will to Power”. We propose that conscious AI, reflecting Iqbal’s ethical advancement, should exhibit behaviors aligned with social responsibility and, therefore, be prepared for legal recognition. This approach not only integrates Iqbal's philosophical insights into the legal status of AI but also offers a novel perspective that extends beyond traditional jurisprudence. Additionally, we underscore the value of poetry and literature in shaping the conceptualization of AI consciousness and argue that these sources enrich legal and technological discourse, ensuring AI development is in harmony with societal and ethical standards.

“Deathbots,” digital constructs that emulate the conversational patterns, demeanor, and knowledge of deceased individuals. Earlier moral discussions about deathbots centered on the dignity and autonomy of the deceased. This paper primarily examines the potential psychological and emotional dependencies that users might develop towards deathbots, considering approaches to prevent problematic dependence through temporary use. We adopt a hermeneutic method to argue that deathbots, as they currently exist, are unlikely to provide substantial comfort. Lacking the capacity to bear emotional burdens, they fall short of meeting idealistic expectations. By repositioning deathbots, we aim to mitigate the risk of emotional dependency and respect the natural grieving process. Our goal is to propose the use of deathbots as a novel means of mourning through transitory use, rather than as a method to alleviate grief or as a patterns for communication with the deceased.

This paper presents social data and knowledge collective intelligence platform for TRaining Ethical AI Models (STREAM) to address the challenge of aligning AI models with human moral values, and to provide ethics datasets and knowledge bases to help promote AI models “follow good advice as naturally as a stream follows its course”. By creating a comprehensive and representative platform that accurately mirrors the moral judgments of diverse groups including humans and AIs, we hope to effectively portray cultural and group variations, and capture the dynamic evolution of moral judgments over time, which in turn will facilitate the Establishment, Evaluation, Embedding, Embodiment, Ensemble, and Evolvement (6Es) of the moral capabilities of AI models. Currently, STREAM has already furnished a comprehensive collection of ethical scenarios, and amassed substantial moral judgment data annotated by volunteers and various popular Large Language Models, collectively portraying the moral preferences and performances of both humans and AIs across a range of moral contexts. This paper will outline the current structure and construction of STREAM, explore its potential applications, and discuss its future prospects.

In the past few years, many students have begun to lose interest in science and information and engineering technology courses because they find them too boring and hard to learn. To strengthen this field of education and stimulate students? motivation and interest in learning, this study introduces a theoretical pedagogical framework based on cooperative learning theory and tailored to the realities of the university education system in China. In the framework, a group in a class is treated as a system that goes through different stages and is subject to different input instructions and output outcomes. Based on this structure, teachers? interventions serve as feedback for controlling inputs to promote the correct operation of the system. This study aims to promote the development of a cooperative learning model for university students. A case study of the application of the framework shows that it has positive and active effects on student learning

Editor's AbstractIn one of the very first reactions to Li Minghui’s criticism of Mainland New Confucianism (MNC), Zeng Yi emphasizes the ties between MNC and Han-dynasty “Classical Learning” (jingxue), as opposed to the basis of Mou Zongsan-style New Confucianism in Song-dynasty Neo-Confucian “Way learning” (Daoxue). He further connects the MNC approach with an institutional, “concrete continuation” of the Confucian tradition, as opposed to the abstract, philosophical approach of Mou Zongsan.This short essay, another of the immediate reactions to Li Minghui's criticism of Mainland New Confucianism, focuses on the distinction between “old” (or traditional) and “new” Confucianism, and their differing relations to liberal democracy. Fang identifies a tension in Li Minghui's attitude toward the “old,” since Li seems to want to have a connection with the tradition but also not to be bound by it.

Firstly, the "Metaverse" possesses two distinctive features, "thickness" and "imagination," promising the public a structure of unknown scenarios but with unclear definitions. Attempts to establish an open framework through incompleteness, however, fail to facilitate interactions between humans and the scenario. Due to the dilemma of "digital twinning," the "Metaverse" cannot be realized as "another universe". Hence, the "Metaverse" is, in fact, only a virtual experiential territory created by aggregating technologies that offer immersion and interactivity. Secondly, when artificial intelligence serves as a key supporting technology for the "Metaverse," it presents multifaceted existential risks, manifested as safety, cognitive, and ethical dilemmas. Finally, we propose that the framework for responsible "Metaverse" governance should be constructed through three pathways: collective responsibility, realism, and the co-governance of the virtual and real.

The problem is a traditional Chinese temperament is extremely important issue, the problem in different stages of development of the academic performance of different forms, the article is mainly from the development of this problem starting in the Song Dynasty, Zhu Xi and then examines the efforts of scholars on the benevolence and Hunan Love relationship to the discussion, which reveals the importance of temperament and Taoist internal shunt: the Ikawa, under the represented school of Zhu Xi, the advocates work only under the Han Yi Munetomo learning, and ease up on them; are those who as for enlightenment, as the representative of the Wufeng up camp, just work on the idea of the Shih-Jen, learning under the school's self-denial inherent within it. This Taoist internal differences largely based on the different nature to grasp the problem, the article seeks to explore how this difference affects the diversion of Taoism. I think, what is crucially important and widely neglected in the research of traditional Chinese philosophy is the problem concerning about the relationship between these two notion: "Xing" and "Qing" . It could be discerned as a pivotal clue in different stages in the development of traditional Chinese philosophy. I would like to point out how it has manifested in the movement of Neo-Confucianism in Song dynasty, which has caused different branches of this philosophical movement. And I think it would be clear to understand their different interpretations of this problem, if we would pay attention to the disputation between Chu Hsi and Nan-hsuan on the distinction between the two notions "Ren" and "Ai" . The opposite standpoints in their treatment of these two notions "Ren" and "Ai" has revealed the different comprehensions of the fundamental problem about "Xing" and "Qing" between these two schools of Neo-Confucianism. The school represented by Chu Hsi emphasized the necessity to cultivate and discipline oneself in practice so as to able to approach the inner Goodness, that is, to "Shi Ren" . But the opposite perspective which was taken by "Hu-hsiang" scholars, especially that of Nan-hsuan, claimed that it is only through the comprehension of the Goodness, that is, only one has the ability to grasp the Goodness immediately, that he would do appropriately in practical life and thus it would be natural for him to obtain the practial wisdom or scrutiny and self-discipline which was heavily stressed by Chu Hsi. I hope that through my interpretation of the debate aroused by different perspectives about the distinction between " Ren "and" Ai "in Neo-Confucianism and the consequences caused by it, one would get the impression of the significance of the problem of" Xing "and" Qing "in the development of traditional Chinese philosophy

Achieving the global benefits of artificial intelligence (AI) will require international cooperation on many areas of governance and ethical standards, while allowing for diverse cultural perspectives and priorities. There are many barriers to achieving this at present, including mistrust between cultures, and more practical challenges of coordinating across different locations. This paper focuses particularly on barriers to cooperation between Europe and North America on the one hand and East Asia on the other, as regions which currently have an outsized impact on the development of AI ethics and governance. We suggest that there is reason to be optimistic about achieving greater cross-cultural cooperation on AI ethics and governance. We argue that misunderstandings between cultures and regions play a more important role in undermining cross-cultural trust, relative to fundamental disagreements, than is often supposed. Even where fundamental differences exist, these may not necessarily prevent productive cross-cultural cooperation, for two reasons: (1) cooperation does not require achieving agreement on principles and standards for all areas of AI; and (2) it is sometimes possible to reach agreement on practical issues despite disagreement on more abstract values or principles. We believe that academia has a key role to play in promoting cross-cultural cooperation on AI ethics and governance, by building greater mutual understanding, and clarifying where different forms of agreement will be both necessary and possible. We make a number of recommendations for practical steps and initiatives, including translation and multilingual publication of key documents, researcher exchange programmes, and development of research agendas on cross-cultural topics.

Humans often unconsciously perceive social robots involved in their lives as partners rather than mere tools, imbuing them with qualities of companionship. This anthropomorphization can lead to a spectrum of emotional risks, such as deception, disappointment, and reverse manipulation, that existing approaches struggle to address effectively. In this paper, we argue that a Virtual Interactive Environment (VIE) exists between humans and social robots, which plays a crucial role and demands necessary consideration and clarification in order to mitigate potential emotional risks. By analyzing the relational nature of human-social robot interaction, we discuss the connotation of such a virtual interactive environment that is similar to the emotional states aroused when reading novels. Building on this comprehension, we further demonstrate that manufacturers should carry out comprehensive Virtual Interactive Environment Indication (VIEI) measures during human-social robot interaction with a stricter sense of responsibility when applying social robots. Finally, we contemplate the potential contributions of virtual interactive environment indication to existing robot ethics guidelines.

This paper explores the potential of integrating ancient educational principles from diverse eastern cultures into modern AI ethics curricula. It draws on the rich educational traditions of ancient China, India, Arabia, Persia, Japan, Tibet, Mongolia, and Korea, highlighting their emphasis on philosophy, ethics, holistic development, and critical thinking. By examining these historical educational systems, the paper establishes a correlation with modern AI ethics principles, advocating for the inclusion of these ancient teachings in current AI development and education. The proposed integration aims to provide a comprehensive education that not only encompasses foundational knowledge but also advanced learning, thereby equipping future AI professionals with the necessary tools to develop AI systems that are ethically responsible, culturally aware, and aligned with human values such as fairness, safety, transparency, and collaboration. This approach not only addresses the AI alignment problem but also fosters cultural harmony and global understanding, which are crucial in an increasingly interconnected world. The paper posits that the wisdom of ancient educational systems, when harmonized with modern AI ethics, can guide the development of AI technologies that are beneficial for humanity, ensuring these advancements are not just technologically sound but also ethically and culturally informed.

This paper puts forth Central Asian AI Ethics Principles and proposes a layered strategy tailored for the development of ethical principles in the field of artificial intelligence (AI) in Central Asian countries. This approach includes the customization of AI ethics principles to resonate with local nuances, the formulation of national and regional-level AI Ethics principles, and the implementation of subject-specific principles. While countering the narrative of ineffectiveness of the AI Ethics principles, this paper underscores the importance of stakeholder collaboration, provides a comprehensive framework, and emphasizes the need for responsible AI practices. By adopting this approach, Central Asian region can contribute towards the regional integration and global discourse on AI ethics while promoting the responsible use of AI technology in their respective countries.