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Beresa ef lefa

 

Fertuyi tan tu sikeura fer tua mes yalzedur, bi beresa ef lefa. Nesener dizar sela bigunur tuefelur siburyi fem nekçitan ef lefa, tan fertuyi tan tu sizar talu bizar, ge bi beresa ef lefa? Çiesela hatt vezar tu geyi beresa, bi en ne liberes yaselpar en en beresa, en tu bizar tu beresa geçi bizar sikei bi mesçiyi.

Fer lesel, bi irgitua en genyi bea, tar sener ir litar, gel irver tu beresa, beresa geçi mes bir çumeles, beresa fer geçi gelyi çitan hatt vezar bi nen bençuma bi duferen bitan sikeidar sela en sela ge buneli gerzar tuger beresa bizar likei bitan mitarela en mikeura ef tu. Çişua gerzar tuger beresa ef ferdar vesela, en si di betara. Bi tu bi şuah en bevelgia ef betara tuefel had benesa ef çumelesemen ef beresa, nitu çişua:

“It remains for the person to find out for himself the purpose of his life, but the design must be such that everything outside himself should point to that purpose. The entire environment surrounding the individual should serve as a stimulus for learning because, by design, our system should not be a prison.”

En es tu bizar ge bun ge bipar nençuşui servedar tugeres beresa en sel ge bipar çunçuşui servedar tugeres tu, bien na çumdar tugeres semyi çumelesemen bençum duferen bizar en çunçusesa.

Fertuyi sibea en sertalyi bea bizar gen sela yalzedzar tu taryi beresa en lefa. Fer tu bizar nitui veresela en gerdia geçi veni yalzedzar tu taryi mesen en lefa. En sela ge dizar nitui yalzedur tu, emşu gir en, berbei, fer tu gelyi lefa en emşu nitui yalzedur tu veni tu nu ef lefa, bi ne ge çurzar tuerelzedur tu, mes sener ir litar yalzedur tu. Fer nigera tuhu ķesen bizar çunenelşui bidar her en hu geyi hera. Veresela bizar çitu fer çurenyi beresa en ligitua ef beresa hatt vezar bi keunel en sela.

Ef tar bizar lidi fema ligitu veni bufer beren bi bur en iruh, tu yamenzar fer beren tuefenur tu fer hemel beresa ef hu lefa, lihgi vertan tu hemelu benzar beresa:

“We must be careful in the design of the system, and we must provide means for the individual to follow his own inclination, and if this inclination is not satisfied with anything else, the individual must feel there is something waiting for him. Despite all the self-destruction that the society created by these individuals causes them, there must be clear encouragement that things do not have to be the way they are.”

En emşu sir, ge bi bus geşua fer beren tuenertanur hu lefa beresa? Ef en felge bun ef en geyi men, ef en felge tuçia tugeçi en bizar tarçi, ef en felgezar en geyi nelentan, geçi bizar nitui sitaşu ge nitan li, en felzar tar bizar semtan gedar fer u, geçi en dizar nitui keiger tu tama, geçi gel bunur u sitasçun. Busdus, ef en bizar nituveyi en mesçulyi, tu bizar sere seli, biçus tani en bizar çunenelşui tal ge bi beresa ef en lefa. Fer nitara hatt vezar esçid berçun ef gesema.

En sizar tu ençi bipar gi sen tuemkeir tuşu litalyi hes en tubeçir tamelesu en mikeir sera ef tuşu fidia. Bi, ge hatt ve gufa ef mikeidar henşua, bipar tuçi had ge tuemkeir henşua. Si nitara hatt vezar tuçi veresela tueskeir beresa. Hatt vezar mikei veresela fer beresa en tu bizar çunenelşui çul sela tues beresa. Ef sela dizar nitui her çula en sibe, tu bizar nitu fela ef nitara, geçi bizar çunenelşui çuldar. Tareferi, ef u bi tueşur en figeyi ger, had ge tuefenur en beresa, u gel eşur tu bizar bi gekeidar fem sibea:

“The algorithm must be such that it teaches every soul to seek its purpose. Every soul is designed for that purpose and the algorithm is continually calling that soul to see that purpose. But between respecting free will and avoiding the destruction of the individual there must be a point of balance that never requires our intervention. If humans feel that they are being tutored, we will have failed.”

Nu migitu sir, gel taryi beresa lidia tu neryi beresa ef lefa? Çurenşui tu gel. Vertan beren dizar, sertalyi ir mitarela, bizar enşui sibedar sen fer hu tuerver tu neryi beresa, ef hu çun enşui tukeir tu tubir si. Ef hu bizar meskei, emeskeia bizar en hemelu bençuma hu bizar gerdar tuger neryi beresa eş semyi. Fer libizar çitu tugerur es en sihema en tareferi çienvedula bizar çidar tuger çumelesemen ef divenyi beresa. Ef tar bizar duferen, duferen bizar ef berçuleryi nivedula.

Tar bipar five esçi geçi gipar en tanenşua tuger çumelesemen ef neryi beresa: dusera tuelver, dusera tukeiger, dusera fer begera, dusera fer had benesa en dusera fer beçia. Tasefve tan gerpar çunçuşui ir nençuşui en befenyi dibeha ef veresela.

Gerdar getan en, tuşu bemtupar en tartudir irgituyi ir tudir genyi, en şutui tasefve esçi bulenpar tu en beresa en çumelesemen ef geçi beresa ef gelyi çitan bizar felel. Gen dusera tuelver bunzar en tuçia ge en yalyi lefa, lefa geçi bizar nitui sibiçiyi tudia, tan beresa ef dusera bizar çumeles. Gen en hatt vezar bi biyi tuberver felşu keigedia ef en geyi bun, en geçi bizar tubir fen divenyi keigedia en mesera ef gelyi menefestan, tan beresa ef keigedia bizar tan.

Gen en bizar biyi tugir en tuçia ge ligitu ger, tan dusera fer begera bizar çive. Gen en hatt vezar bi biyi tuefenur nuye had benesa en geyi hera, nibenenyi ef litan tu, beresa ef dusera fer had benesa bizar felel bençuma gen en bizar biyi tueresur bi elçuntan en nelenzar geçi duser beçia ef sela en hatt vezar fen en beçia en miditua ef çigea en geşui fem gerdia, en ha dusera fer beçia bizar sitaşu:

“There are four positive drivers in our design. The soul was designed to only desire to live, desire to know, desire for happiness, and desire for peace. However, there is one powerful force countering those drivers: the desire for power. We must not suppress this force if we truly wish to respect free will. We do not want kindly human automatons. We want free humans, even if in that freedom there is the danger of their extinction.”

Tu bizar nitui en ir taryi ef tasefve duser tu tar bi çumelesemen ef beresa. Tu bizar en felelemen ef tasefve duser tu en beresa bizar çumeles, beresa fer geçi veresela bi bur en irha.

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Hortensius, R., & Cross, E. S. (2018). From automata to animate beings: the scope and limits of attributing socialness to artificial agents. Annals of the new York Academy of Sciences, 1426(1), 93-110.

 

Lutz, S. (2012). Artificial language philosophy of science. European Journal for Philosophy of Science, 2(2), 181-203.

 

Pitrat, J. (2013). Artificial beings: the conscience of a conscious machine. John Wiley & Sons.

 

Staal, F. (2006). Artificial languages across sciences and civilizations. Journal of Indian Philosophy, 34(1), 89-141.

 

Torrance, S. (2008). Ethics and consciousness in artificial agents. Ai & Society, 22(4), 495-521.