• Korean Journal of Logic
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• v.22 no.1
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• pp.1-23
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• 2019

Gott, Carter, Leslie, Bostrom and so on, as Descartes did, have made the evidence that is "I am here as an observer" to support many other beliefs. Bostrom and others who studied observation selection effects are missing two points. First, the self-consciousness information of the ones who just came up is distinct from that of the ones who have awoken. The awoken 'I' can trace back by memory to the past, but the 'I' who just came up can not. Second, when calculating credence, we must distinguish the ones in the possible worlds from the ones in the actual worlds. An estimate of credence where only one possible world is actualized among all possible worlds, differs fundamentally from that where all possible worlds are actualized. Keeping these two points in mind, we have explored what is the nature of the self-consciousness information of the one who just came up. We examine in depth the two human embryos thought experiment.

• Korean Journal of Logic
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• v.13 no.1
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• pp.21-52
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• 2010

What van Fraassen calls 'Reflection Principle' is claimed to meet several counterexamples, one of which stands out in the form of the Sleeping Beauty problem. Adam Elga argues that what he believes is the correct answer to the Sleeping Beauty problem shows that Reflection is subject to counterexamples. David Lewis proposes a different answer which preserves Reflection intact. Recently, Nick Bostrom presents a hybrid view which is supposed to allow us to keep Reflection. In proposing his hybrid view Bostrom criticizes both Elga and Lewis while taking some 'good' parts from each. He claims that Elga's view is not entirely acceptable because it presupposes the 'Self-Indication Assumption'. I shall claim, however, that Elga could avoid Bostrom's criticisms by introducing Bostrom's notion of agent-part. I believe that several probability-related puzzles including the Sleeping Beauty problem indicate a promising view concerning the way we should regard our future selves' opinions. According to this view, whether one takes the outsider stance or insider stance makes a difference in an important way that one and the same proposition is associated with different degrees of belief by one agent.

• Korean Journal of Logic
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• v.14 no.1
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• pp.1-23
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• 2011

I take the position of the thirders on the sleeping beauty problem like Elga and criticize Lewisian halfers. In particular, I attack Franceschi's recent arguments for the halfers. In addition, I claim that Bostrom's and Kim's hybrid view is not satisfactory, because it is to pre-empt or to take the burden of proof that the problem is the genuine paradox. Consequently, the purpose of this paper is to show that the thirders' argument is more intuitive than others and what the fallacies of the halfer's arguments are.

• Journal of Christian Education in Korea
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• v.67
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• pp.377-414
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• 2021

Since Schwab mentioned the Fourth Industrial Revolution at the World Economic Forum Annual Meeting 2016, discussions have been ongoing about it and the future society. The Fourth Industrial Revolution exceeds the development of technology and influences society, culture, and lifestyle. Moreover, in the face of the COVID-19 crisis, society continues to experience and realize the era of the Fourth Industrial Revolution. Although we hope that this era will surely improve human life, we are also concerned about human alienation and social and economic polarization that may emerge as a consequence. How, then, does Christianity contribute to the public space and set the direction for education in this day and age? This study focused on the role of Christianity and the direction of education during the Fourth Industrial Revolution. First, I examine problems in terms of the inner and outer aspects of individuals and communities that may occur during the Fourth Industrial Revolution through the perspectives of Mitchell, a psychologist, Bellah, a sociologist, McGrath, a theologian, and Bostrom, a philosopher. Through their theories, we can view the lives of individuals in the real, virtual, and transcendental worlds of this era. I find that Christianity can provide a transcendent norm in this world, give meaning to life, and change people and the world. Therefore, I suggest the creation and expression of symbols as a direction for education. For this form of education, I recommend five steps, namely, observing, entering, discovering, participating, and making symbols. In this manner, people can represent the kingdom of God in the real world.

• Journal of Korean Philosophical Society
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• v.147
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• pp.117-146
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• 2018

This paper discusses, whether religion is possible even in the age of artificial intelligence, and whether humans alone are the subject of religious faith or ultra intelligent machines with human minds can be also subjects of faith. In order for ultra intelligent machines to be subjects of faith in the same conditions as humans, they must be able to have unique characteristics such as emotion, will, and self-consciousness. With the advent of ultra intelligent machines with the same level of cognitive and emotional abilities as human beings, the religious actions of artificial intelligence will be inevitable. The ultra intelligent machines after 'singularity' will go beyond the subject of religious belief and reign as God who can rule humans, nature and the world. This is also the common view of Morabeck, Kurzweil and Harari. Leonhart also reminds us that technological advances should make us used to the fact that we are now 'gods'. But we fear we may face distopia despite the general affluence of the 'Star Trec' economy. For this reason, even if a man says he has learned the religious truth, one can't help but wonder if it is true. Kant and Bloch are thinkers who critically reflected on our religious ideals and highest concept in different world-view premises. Kant's concept of God as 'idea of pure reason' and 'postulate of practical reason', can seem like a 'god of gap' as Jesse Bering said earlier. Kant recognized the need for religious faith only on a strict basis of moral necessity. The subjects of religious faith should always strive to do the moral good, but such efforts themselves were not enough to reach perfection and so postulated immortality of the soul. But if an ultra intelligent machines that has emerged above a singularity is given a new status in an intellectual explosion, it can reach its morality by blocking evil tendencies and by the infinite evolution of super intelligence. So it will no longer need Kant's 'Postulate for continuous progress towards greater goodness', 'Postulate for divine grace' and 'Postulate for infinite expansion of the kingdom of God on earth.' Artificial intelligence robots would not necessarily consider religious performance in the Kant's meaning, and therefore religion will also have to be abolished. Ernst Bloch transforms Kant's postulate to be Persian dualism. Therefore, in Bloch, even though the ultra intelligent machines is a divine being, one must critically ask whether it is a wicked or a good God. Artificial intelligence experts warn that ultra intellectual machine as Pandora's gift will bring disaster to mankind. In the Kant's Matrix, a ultra intelligent machines, which is the completion of morality and God itself, may fall into a bad god in Bloch's Matrix. Therefore, despite the myth of singularity, we still believe that ultra intelligent machines, whether as God leads us to the completion of one of our only religious beliefs, or as bad god to the collapse of mankind through complete denial of existence.