幽灵机器人_机器的幽灵和介于两者之间的东西

Dualism in Metaphysics is the belief that there are two kinds of reality: material (physical) and immaterial (spiritual). In the Philosophy of Mind, Mind-Body Dualism is the position that mind and body are categorically in some way separate from each other and that mental phenomena are, in many respects, non-physical in nature.

形而上学的二元论认为，存在两种现实：物质(物质)和非物质(精神)。 在心灵哲学中，身心二元论的观点是，身心在某种程度上是相互分离的，并且心理现象在许多方面都是非物理的。

The mind and body problem concerns the extent to which the mind and the body are separate or are the same thing and the relationship between thought and consciousness in the human mind. Many theories have been put forward to explain the relationship between what we call the mind (defined as the conscious) and the brain (defined as part of the physical body), some of which I would like to discuss in this article, but first let us look at the long and varied history of this argument.

身心问题涉及到身心分离的程度或同一事物，以及人脑中思想与意识之间的关系。 提出了许多理论来解释我们所谓的思维(定义为意识)和大脑(定义为身体的一部分)之间的关系，我想在本文中讨论其中一些，但首先让我们来看一下这种争论的漫长历史。

鬼魂：“ Cogito，Ergo Sum”(我想，所以我是) (The Ghost: “Cogito, Ergo Sum” (I think, therefore I am))

“Am I so tied to a body and senses that I am incapable of existing without them?”

“我是如此地束缚着身体，感觉没有它们我无法生存吗？”

Dualism can be traced back to Plato and Aristotle. Plato first formulated the ‘Theory of Forms’, which proposes that the objects and other phenomena that we perceive in the world are nothing more than mere shadows. He argued that for the intellect to have access to concepts or ideas, the mind must be a non-physical entity. Aristotle argued that since the intellect is capable of receiving and reflecting on all forms of data, then it must not be a physical organ and so must be immaterial.

二元论可以追溯到柏拉图和亚里斯多德 。 柏拉图首先提出了“形式理论”，该理论提出我们在世界上感知到的物体和其他现象仅是阴影。 他认为，为了使智力能够使用概念或思想，头脑必须是非物质的实体。 亚里士多德认为，由于智力能够接收和反映所有形式的数据，因此它一定不能是物理器官，因此必须是非物质的。

However, Dualism was most precisely formulated during the 1600s’ by the French philosopher René Descartes, who laid the foundations for the beginnings of ‘Cartesian Dualism’, specifically his argument is that the body and the mind are completely separate substances, each independent of each other, what we call Dualism.

但是，二元论是由法国哲学家勒内·笛卡尔(RenéDescartes)在1600年代最精确地提出的，他为“笛卡尔二元论”的创立打下了基础，特别是他的论点是，身体和心灵是完全独立的物质，彼此独立其他，我们称之为二元论。

机器 (The Machine)

“All natural things can be reduced to one principle which is nature; and all voluntary things can be reduced to one principle which is human reason, or will.” (St. Thomas Aquinas)

“所有自然事物都可以简化为一个自然原则。 并且所有自愿的事情都可以归结为人类理性或意志的一项原则。” (圣托马斯·阿奎那)

In contrast, Thomas Hobbes and John Locke were English philosophers who disagreed with the concept of Dualism in favour of Materialism.

相反， 托马斯·霍布斯 ( Thomas Hobbes)和约翰·洛克 ( John Locke)是英国哲学家，他们不同意二元论的观念，而赞成唯物主义。

They argued, that all human experiences are physical processes occurring within the brain and nervous system. As this view holds that the mind and body are one and the same, it later became known as Monism.

他们认为，所有人类经历都是在大脑和神经系统内发生的物理过程。 由于这种观点认为身心是相同的，因此后来被称为一元论。

Hobbes did not believe in the soul, or in the mind as distinct from the body, or in any of the other incorporeal and metaphysical entities. Instead, he saw human beings essentially as machines, with even their thoughts and emotions operating according to physical laws and chains of cause and effect, action and reaction. As machines, human beings pursue their own self-interest relentlessly, mechanically avoiding pain and pursuing pleasure.

霍布斯不相信灵魂，也不相信与身体不同的思想，也不相信任何其他无形和形而上的实体。 相反，他将人类本质上视为机器，甚至他们的思想和情感也根据物理定律以及因果，行动和React的链条运转。 作为机器，人类会不懈地追求自己的自身利益，机械地避免痛苦并追求愉悦。

Hobbes believed that in man’s natural state, moral ideas do not exist. Thus, in speaking of human nature, he defines good simply as that which people desire and evil as that which they avoid, at least in the state of nature. Hobbes uses these definitions as bases for explaining a variety of emotions and behaviours. For example, hope is the prospect of attaining some apparent good, whereas fear is the recognition that some apparent good may not be attainable.

霍布斯认为，在人的自然状态下，道德观念是不存在的。 因此，在谈到人性时，他简单地将善定义为人们所渴望的事物，而至少在自然状态下，将其定义为避免的事物。 霍布斯以这些定义为基础来解释各种情绪和行为。 例如，希望是获得某种表观上的善的前景，而恐惧是对某些表观上的善举可能无法实现的认识。

在机器中的幽灵 (The Ghost in The Machine)

The British philosopher Gilbert Ryle who also lectured at Oxford, made important contributions to ‘The Philosophy Of The Mind’ by introducing the phrase “The Ghost In The Machine” as a criticism of the view of Descartes and others, that mental and physical activity occur simultaneously, but separately.

英国哲学家吉尔伯特·赖尔 ( Gilbert Ryle )也在牛津大学演讲，他通过引入“机器中的鬼魂”一词来批评笛卡尔等人的思想和身体活动，为“心灵哲学”做出了重要贡献。同时但分开。

‘The Ghost In The Machine’, means the consciousness or mind carried in a physical entity. Ryle believed that human consciousness and the mind are very dependent on the human brain. The term ‘Ghost In The Machine’, has come to also describe the supposed consciousness in a device, that behaves as if it has a will that is independent of what the human operator wants the device to do. Computer programmers have appropriated the term ‘Ghost In The Machine’, to explain when programs run contrary to their expectations.

“机器中的鬼魂”是指物理实体中承载的意识或思想。 莱尔认为，人的意识和思想非常依赖人的大脑。 术语“机器中的鬼魂”也用来描述设备中的假定意识，其行为就好像它的意志独立于操作员想要设备做什么一样。 计算机程序员使用“机器中的鬼魂”一词来解释程序何时运行与他们的期望背道而驰。

In 1967 Arthur Koestler, a Hungarian British author and journalist wrote the “The Ghost in the Machine”. The title used the phrase coined by Ryle. Koestler’s book is essentially a critique of the hypothesis that the human mind could be viewed as a machine, a sort of chemical computer. He went on to consider that if it were a computer, then what of the metaphysical? Fifty years later, the inverse is the question, with many questioning whether Artificial Intelligence (AI) is an initial step on the path to machines gaining a consciousness.

1967年，匈牙利的英国作家兼记者Arthur Koestler撰写了《机器中的鬼魂》。 标题使用Ryle创造的短语。 Koestler的书实质上是对以下假设的批评：人类的思维可以看作是一台机器，是一种化学计算机。 他继续考虑，如果是计算机，那么形而上学又是什么呢？ 50年后，问题就成反比了，许多人质疑人工智能(AI)是否是机器获得意识的道路上的第一步。

But it is very important to acknowledge two things about AI: First of all, that the success of modern AI is less due to a breakthrough in new techniques and more due to the vast amount of data and computational power available. Importantly though, even an infinite amount of data won’t give AI human-like intelligence — we need to make significant progress on developing artificial ‘General Intelligence’ techniques first. Some approaches to doing this involve building a computer model of the human brain — which we are not even close to achieving. The second thing to acknowledge is that AI cannot function without human input. Humans ARE the Artificial Intelligence, and before you think about some evil comments, let me explain: Mary L. Gray, a Fellow at Harvard University’s Berkman Klein Center and a Senior Researcher at Microsoft Research let AI’s secret out in her new book, ‘Ghost Work’: “Human workers don’t just label the data that makes AI work. Sometimes humans workers are the artificial intelligence.”

但是，重要的是要认识到关于AI的两件事：首先，现代AI的成功要归功于新技术的突破，而归功于大量可用数据和计算能力。 但重要的是，即使是无限量的数据也无法提供AI类人的智能-我们需要在开发人工“通用情报”技术方面取得重大进展。 一些实现此目的的方法涉及建立人脑的计算机模型-我们甚至还无法实现。 要确认的第二件事是，如果没有人工输入，人工智能就无法运行。 人类是人工智能，在考虑一些邪恶的评论之前，让我先解释一下：哈佛大学伯克曼·克莱因中心研究员，微软研究院高级研究员玛丽·格雷 ( Mary L. Gray)在新书《鬼》中揭露了AI的秘密。工作”：“人类工人不仅标记使AI工作的数据。 有时人类工人就是人工智能。”

AI systems are not some alien brain evolving in our midst, soon to be our overlords and masters. They are machines we build and train by embedding our humanity into their programming.

人工智能系统并不是我们中间正在进化的外星人大脑，很快就会成为我们的霸主和主人。 它们是我们通过将人类融入他们的编程中来制造和训练的机器。

Machine learning algorithms are often thought of as black boxes, and less effort is made in pinpointing the specifics of the solution our algorithms have found. This is an important and frequently neglected aspect, as we are often obsessed with performance and less with understanding. Understanding the solutions that these systems have discovered is important because we can also evaluate if they are the correct or desirable solutions.

机器学习算法通常被认为是黑匣子，而在确定我们的算法发现的解决方案的具体细节方面所做的工作却很少。 这是一个重要且经常被忽略的方面，因为我们经常沉迷于性能，而很少被理解。 了解这些系统发现的解决方案很重要，因为我们还可以评估它们是否正确或理想。

The Philosophical ZombieOne might argue that AI is a ‘Philosophical Zombie’, a term associated with David Chalmers, and the philosopher Robert Kirk, to describe an exact physical clone of a human being that walks and talks just like one. But, that nonetheless lacks any inner mental experience, thoughts or emotions. It simply replicates human behaviour for the sake of replication. A machine might be capable of some sort of consciousness, but not human consciousness.

哲学上的僵尸人们可能会认为AI是一个“哲学上的僵尸”，这个术语与David Chalmers和哲学家Robert Kirk相关联，用来描述一个人类的真实身体克隆，就像一个人一样走路和说话。 但是，这仍然缺乏任何内在的心理经验，思想或情感。 它只是为了复制而复制人类行为。 机器可能具有某种意识，但不具备人类意识。

The philosopher Thomas Nagel argues in his article, ‘What Is It Like To Be A Bat?’ — that consciousness has a subjective aspect and that understanding other mental states, is difficult or impossible for those not able to experience those mental states. He chose bats because they are mammals that are relatively closely related to humans, (one might say that this is how we got the COVID-19 spread? — let’s just leave it for now!) — but, even if we know all the objective facts about them, we can never actually know what it would really be like to be a bat. We might be able to imagine what it would be like to hang upside down, fly through the night, or use echolocation to track prey, but Nagel also argues, that we really couldn’t know what a bat’s experience is really like, just as we cannot know what it is like to be a bat. We cannot know what it may be like to be a computer or some sort of Artificial Intelligence. All we can say is that unless some AI is given an actual human brain only a human can know what it is like to be a human. But on the flip side, the question left to answer is: we might not know what is it like to be a machine, and a machine cannot have a human consciousness but are we the ghost within the machine? In order to answer that question, we first have to understand some fundamental ideas in human decision making.

哲学家托马斯·内格尔 ( Thomas Nagel )在他的文章中辩称：“成为蝙蝠是什么感觉？” －对于那些无法体验到这些心理状态的人来说，意识具有主观方面并且了解其他心理状态是困难的或不可能的。 他之所以选择蝙蝠，是因为它们是与人类关系密切的哺乳动物(也许有人会说这就是我们传播COVID-19的方式？-现在就让它留下来吧！)-但是，即使我们知道所有目标，关于它们的事实，我们永远无法真正知道当一只蝙蝠会是什么样。 我们也许可以想象倒挂，彻夜飞行或使用回声定位来追踪猎物的感觉，但是内格尔也认为，我们真的不知道蝙蝠的感受到底是什么样子，就像我们不知道成为蝙蝠是什么样的。 我们不知道成为一台计算机或某种人工智能会是什么样子。 我们只能说，除非将某些AI赋予实际的人类大脑，否则只有人类才能知道成为人类的感觉。 但在另一面，留下来回答的问题是：我们可能不知道它是什么样子是一个机器，一台机器不能有一个人的意识，但我们在机器内鬼？ 为了回答这个问题，我们首先必须了解人类决策中的一些基本思想。

幽灵还是机器？ (The Ghost or The Machine?)

The story of the ‘Two Wolves’ is one of my favourites. It is always a good reminder even if you have heard it. It goes something like this:

“两只狼”的故事是我的最爱之一。 即使您听过，它始终是一个很好的提醒。 它是这样的：

An old Cherokee grandfather is teaching his grandson about life: “A fight is going on inside me,” he said to the boy. “It is a terrible fight and it is between two wolves. One is evil — he is anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority, and ego.” He continued, “The other is good — he is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion, and faith. The same fight is going on inside you — and inside every other person too.” The grandson thought about it and then asked his grandfather, “Which wolf will win?” The old Cherokee simply replied, “The one you feed.”

切诺基(Cherokee)的一个老祖父正在教他的孙子如何生活：“我内心正在进行一场战斗，”他对男孩说。 “这是一场可怕的战斗，在两只狼之间。 一个是邪恶的-他是愤怒，嫉妒，悲伤，遗憾，贪婪，傲慢，自怜，内，怨恨，自卑，说谎，虚假的骄傲，优越和自我。 他继续说：“另一个很好–他是快乐，和平，爱，希望，宁静，谦卑，善良，仁慈，同情，宽容，真相，同情心和信念。 同样的斗争也在你内心进行着，也正在其他所有人内心进行着。” 孙子考虑了一下，然后问他的祖父：“哪只狼会赢？” 老切诺基简单地回答说：“你喂的那个。”

This story can be interpreted in many different purposes, but for me, it serves as an important reminder of the dual powers every (human) has inside. The good and the bad, or the ‘Shoulder Angel’ — a plot device commonly used in fiction, animation books and movies. Let’s talk about the angel or the devil on our shoulder. As you can obviously imagine, the roots of this idea go back in time to the philosopher, Sigmund Freud, the founder of Psychoanalysis, who formulated the idea of ‘The Ego and the Id’ (pronounced like ‘stupid’ without the ‘stup’), as an analytical study of the human psyche.

这个故事可以用多种不同的方式来解释，但对我而言，它是对每个(人类)内部双重力量的重要提醒。 善与恶，或“肩天使” —一种小说，动画书籍和电影中常用的情节装置。 让我们谈谈我们肩膀上的天使或魔鬼。 正如您显然可以想象到的那样，这个想法的根源可以追溯到哲学家西格蒙德·弗洛伊德 ( Sigmund Freud) ，他是精神分析学的创始人，他提出了“自我与同性”的想法(发音像“愚蠢”而没有“愚蠢” )，作为对人类心理的分析研究。

The concept of an angel or a devil on your shoulder is basically Freud’s theory dealing with the id, the ego, and the super-ego.

天使或魔鬼在你肩膀上的概念基本上是弗洛伊德关于身份，自我和超我的理论。

The id is the imaginary devil, Freud described it as a “striving to bring about the satisfaction of the instinctual needs…” The id is a pleasure-seeking part of the mind, it ignores the possible consequences. It lacks morals and is self-serving.While the imaginary angel on the shoulder is the super-ego. It is also known as the conscious. It represents our ideals, our sense of right and wrong. It is trying to keep the id under control.The last piece is the ego, which is represented by our head stuck between the angel and the devil on our shoulder. The ego is basically the judge, it mediates between the id and the super-ego, in order to come up with the proper action to take. It pretty much weighs the pros and cons between what the id and the super-ego want.

id是虚构的魔鬼，弗洛伊德将其描述为“努力满足本能需求……” id是寻求愉悦的一部分，它忽略了可能的后果。 它缺乏道德和自私自利。而假想的天使在肩膀上就是超我。 它也被称为有意识的。 它代表了我们的理想，对与错。 它试图使id受到控制。最后一部分是自我，它由我们的头部卡在天使和魔鬼之间来表示。 自我基本上是法官，它在id和超我之间进行调解，以提出适当的行动。 这几乎权衡了id和超我想要的东西之间的利弊。

The problem with Freud’s theory is that there is no way to support it. We cannot prove the existence of an id or a super-ego. All we are aware of is that when we have to make a decision, there is an inner conflict that we listen to.

弗洛伊德理论的问题在于，没有任何方法可以支持它。 我们无法证明ID或超我的存在。 我们所知道的是，当我们必须做出决定时，我们会听到内在的冲突。

In fact, if we are going to look to psychology for an explanation for decision making we might find a remedy.

实际上，如果我们要寻求心理学的解释来做决策，我们可能会找到一种补救方法。

Following our earlier discussion about the conscious, and the underlying conclusion about the inability of machines to have them, can we say that only humans have the ability to behave in an angelic way and that machines are devils by definition? I think it is a way more complicated question, maybe on the borderline between philosophy, science and the progression of humankind. But one thing I can assure, decision making in human being is a far more complex process than a Deep Neural Network or Decision Tree.

遵循我们之前关于有意识的讨论以及有关机器无法拥有意识的基本结论之后，我们可以说只有人类才能以天使般的方式行事，而机器自然是恶魔吗？ 我认为这是一个更复杂的问题，也许是在哲学，科学与人类进步之间的边界上。 但是我可以保证的是，人的决策比深层神经网络或决策树要复杂得多。

Making decisions can be tough, and our self-talk can potentially lead us to a number of outcomes. Some of these decisions lead to outcomes that are in our favour and some decisions really work against us. But what guides our decision making? Well, we all have a conscience — that inner voice instructing us on ‘Right and Wrong’, when we are making a decision.

做出决定可能会很艰难，而我们的自言自语可能会导致我们取得许多成果。 其中一些决策会导致有利于我们的结果，而某些决策确实对我们不利。 但是什么指导我们的决策？ 好吧，我们每个人都有一个良知-当我们做出决定时，内心的声音在指导我们“对与错”。

For breakfast this morning, I had to choose between a croissant (pain au chocolate, to be precise), versus a bowl of oatmeal (The croissant was delicious). Throughout the day, I will have to fight off urges to check Twitter, skip the gym, and watch “Altered Carbon” late into the night. At every moment, temptation beckons. Psychologists have used this conflict to explain self-control: the push and pull between our short term impulsive, emotional system and our long term deliberative, logical system. But, psychologists argue that these two systems do not necessarily act simultaneously. The consensus has been that when we see a croissant, our impulsive system acts first, quickly giving rise to automatic urges. From this standpoint, the devil arrives as soon as there is trouble, and the angel arrives late to the game and tries to conquer the devil.This implies that self-control depends heavily on our conscious, the angel. In fact, modern society champions the power of the will — the idea of controlling and overriding the animal urges so that rationality can prevail. This suggests very clear remedies for personal failings: greater willpower and a tougher psyche.

今天早上要吃早餐，我不得不选择羊角面包(确切地说是痛苦的巧克力)和一碗燕麦粥(羊角面包很好吃)之间。 整天，我都必须抵制敦促自己检查Twitter，跳过健身房并深夜观看“ Altered Carbon”的冲动。 每一刻，诱惑都在召唤。 心理学家用这种冲突来解释自我控制：我们短期的冲动，情感系统和长期的协商，逻辑系统之间的推拉。 但是，心理学家认为这两个系统不一定同时起作用。 共识是，当我们看到羊角面包时，我们的冲动系统就会首先起作用，Swift产生自动冲动。 从这个角度来看，魔鬼一旦遇到麻烦就赶到了，天使来晚了，试图征服魔鬼，这意味着自我控制在很大程度上取决于我们有意识的天使。 实际上，现代社会拥护意志的力量，即控制和压倒动物冲动的想法，这样理性才能占上风。 这表明了针对个人失败的非常明显的补救措施：更大的意志力和更强硬的心理。

You might see that as two wolves, angel and devil perched on your shoulder, ego and id or how I prefer to see it — as a ghost inside and a machine. I will leave you to decide who is winning, the ghost or the machine?

您可能会看到，两只狼，天使和魔鬼栖息在您的肩膀上，自我和内在，或者我更喜欢看它的样子–就像是里面的幽灵和机器。 我将让您决定是谁赢了，是鬼还是机器？

鬼与机器 (The Ghost and The Machine)

“We have to love our technology enough to describe it accurately. And we have to love ourselves enough to confront technology’s true effects on us” (Turkle)

“我们必须热爱我们的技术，才能准确地描述它。 我们必须爱自己，以面对技术对我们的真正影响”(Turkle)

An AI takeover is a hypothetical scenario in which Artificial Intelligence (AI) becomes the dominant form of intelligence on Earth, with computers or robots effectively taking the control of the planet away from the human species. People are talking about AI taking over and surpassing human intelligence.

人工智能接管是一种假设场景，其中人工智能(AI)成为地球上智能的主要形式，计算机或机器人可以有效地将地球的控制权移交给人类。 人们正在谈论AI接管并超越人类的智能。

Personally, I am more concerned with how humans use AI. Machine Learning algorithms are often thought of as black boxes, and less effort is made in examining the specifics of the solutions algorithms have found. This is an important and frequently neglected aspect, as we are often overly obsessed with performance and less with understanding. Understanding the solutions that these systems have discovered is important because we can also evaluate if they are correct or desirable solutions.

就个人而言，我更关心人类如何使用人工智能。 机器学习算法通常被认为是黑匣子，而在检查已找到的解决方案的细节方面花费的精力较少。 这是一个重要且经常被忽略的方面，因为我们经常过于关注性能，而很少了解。 了解这些系统发现的解决方案很重要，因为我们还可以评估它们是否正确或理想。

Just like humans, Machine Learning and Artificial Intelligence are tools. They can be used in a right or a wrong way, like everything else. It is the way that they are used that should concern us, not the methods themselves. Human greed and human complacency scare me far more than Artificial Intelligence.

就像人类一样，机器学习和人工智能也是工具。 可以像其他所有方式一样，以正确或错误的方式使用它们。 使用它们的方式应该与我们有关，而不是方法本身。 人类的贪婪和自满使我比人工智能更吓人。

Will robots replace humans in some jobs? The answer is unequivocal, yes. However, with every job taken over by machines, there will be an equal number of opportunities for new jobs to be done by people. Some of these will be of the creative type, others will require humans to hone their superhuman reasoning skills. But will AI replace humans completely? I assume that the answer is no. AI systems are not some alien brain evolving in our midst, soon to be our overlords and masters. They are machines we build and train by embedding our humanity into their programming.

机器人在某些工作中会代替人吗？ 答案是明确的，是的。 但是，随着每一项工作由机器接管，人们将有同等数量的机会来完成新工作。 其中一些将是创造性的，其他一些将需要人类磨练其超人类的推理能力。 但是，人工智能会完全取代人类吗？ 我认为答案是否定的。 人工智能系统并不是我们中间正在进化的外星人大脑，很快就会成为我们的霸主和主人。 它们是我们通过将人类融入他们的编程中来制造和训练的机器。

There are fears of AI taking over the world, nightmares of a jobless, machine-controlled future. For that to occur, we first have to understand how likely it is for an AI to develop a ‘Super Intelligence’, an intelligent behaviour that will surpass that of humans.

人们担心AI会接管世界，这是失业的，机器控制的未来的噩梦。 为此，我们首先必须了解人工智能发展“超级智能”的可能性，这种智能将超越人类。

Humans tend to be afraid of what they don’t understand. So, it is without wonder this also applies to new technologies — which are often surrounded by a certain mystery. Some technological achievements seem almost surreal, clearly surpassing expectations of them and in some cases, human performance.

人类倾向于害怕他们不了解的东西。 因此，毫无疑问，这也适用于新技术，这些新技术通常被某些神秘事物所包围。 一些技术成就似乎几乎是超现实的，明显超出了对它们的期望，甚至超出了人类的期望。

People and machines can and will work together in the future, they will find themselves in symbiotic relationships, helping each other do what they do best. It is not a question of OR, but AND. So, let’s stop, or at least ignore, the hollow drumbeat of AI superiority. Humans are amazing and AI would be lost without them, but one thing AI can do for sure — it might help us focus on what we are irreplaceable at, and make humanity become Human again.

人与机器可以并且将来会一起工作，他们将发现自己处于共生关系中，互相帮助，共同努力。 这不是“或”的问题，而是“与”的问题。 因此，让我们停止或至少忽略AI优势的空鼓声。 人类是不可思议的，没有它们，人工智能将会迷失，但是人工智能可以肯定地做一件事–它可以帮助我们专注于不可替代的事物，并使人类再次成为人类。

Originally published at https://ironwoman.ai on April 6, 2020.

最初于 2020年4月6日 在 https://ironwoman.ai 上 发布 。