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Die ideaal van kunsmatige intelligensie : 'n hersenskim? / J.A. LouwLouw, Jacobus Adriaan January 2010 (has links)
The ideal of artificial intelligence can firstly be set as the ability of a mechanical (or
electronic) agent to be able to, as a human, observe, reason, learn, communicate and act in
complex environments and secondly, to explain this type of behaviour in humans, animals or
any other type of agent. The aim of this study is firstly to determine whether this ideal is
feasible and secondly, to look at the physicalist premise thereof, viz., everything is physical
according to Dooyeweerd’s view of the creation, fall and redemption motive.
First we determine the essence of artificial intelligence through the Curch–Turing thesis. We
then place the essence of artificial intelligence alongside the essence of life firstly to see
whether the construction of an artificial intelligence agent is possible and whether the subject
artificial intelligence has something to say regarding intelligent behaviour in humans, animals
and similar agents. Lastly we look at the physicalist premise of artificial intelligence viz.,
everything is physical from the reformative creation, fall and redemption motive.
The Church–Turing thesis forms the boundary of what is feasible in artificial intelligence and
what is not feasible. Every component of the thesis is limited to the arithmetic law sphere of
Being, i.e. the succession of discrete elements in a set of elements. Any effort to reduce the
spatial aspect of the being to the arithmetic aspect of Being, like the enumeration of irrational
numbers, ends in an antinomy. Any artificial intelligence agent is in its nature limited to the
arithmetic law sphere of Being. The structural intertwinement, which such an artificial
intelligence agent has with its underlying physical components is, in contrast with living
organisms that of an irreversible grounded enkapsis. Life and mind has, in contrast to the
arithmetic seclusion of an artificial intelligence agent, a fullness and totality. It has an ability
to unlock Being in its fullness, which comes to the fore in a way that any living organism
unlocks the plastic horizon of Being in the respective internal and phenomenological
horizons. The unlocking of the spatial aspect plays a key role with its kernel of totality,
simultaneity and continuousness. In both these horizons, the organism is in a living enkapsis
with both its underlying physical substrate and the physical things in its external
surroundings. The ideal of artificial intelligence is thus a phantasm. The only comment it
can give on biology is that which has to do with the succession of discrete elements in a
system. Hempel’s dilemma and the halting problem expose the physicalist point of departure of
everything is physical as a religious premise, which is not empirically verifiable. Instead of
getting a better view of Being the contours of meaning of life as well as all the supra
physical aspects of Being fades away or is denied with concealment of Being. The only way
in which we can get the broadest possible insight into Being is in the light of the Word of
God. / Thesis (M.Phil.)--North-West University, Potchefstroom Campus, 2011.
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Die ideaal van kunsmatige intelligensie : 'n hersenskim? / J.A. LouwLouw, Jacobus Adriaan January 2010 (has links)
The ideal of artificial intelligence can firstly be set as the ability of a mechanical (or
electronic) agent to be able to, as a human, observe, reason, learn, communicate and act in
complex environments and secondly, to explain this type of behaviour in humans, animals or
any other type of agent. The aim of this study is firstly to determine whether this ideal is
feasible and secondly, to look at the physicalist premise thereof, viz., everything is physical
according to Dooyeweerd’s view of the creation, fall and redemption motive.
First we determine the essence of artificial intelligence through the Curch–Turing thesis. We
then place the essence of artificial intelligence alongside the essence of life firstly to see
whether the construction of an artificial intelligence agent is possible and whether the subject
artificial intelligence has something to say regarding intelligent behaviour in humans, animals
and similar agents. Lastly we look at the physicalist premise of artificial intelligence viz.,
everything is physical from the reformative creation, fall and redemption motive.
The Church–Turing thesis forms the boundary of what is feasible in artificial intelligence and
what is not feasible. Every component of the thesis is limited to the arithmetic law sphere of
Being, i.e. the succession of discrete elements in a set of elements. Any effort to reduce the
spatial aspect of the being to the arithmetic aspect of Being, like the enumeration of irrational
numbers, ends in an antinomy. Any artificial intelligence agent is in its nature limited to the
arithmetic law sphere of Being. The structural intertwinement, which such an artificial
intelligence agent has with its underlying physical components is, in contrast with living
organisms that of an irreversible grounded enkapsis. Life and mind has, in contrast to the
arithmetic seclusion of an artificial intelligence agent, a fullness and totality. It has an ability
to unlock Being in its fullness, which comes to the fore in a way that any living organism
unlocks the plastic horizon of Being in the respective internal and phenomenological
horizons. The unlocking of the spatial aspect plays a key role with its kernel of totality,
simultaneity and continuousness. In both these horizons, the organism is in a living enkapsis
with both its underlying physical substrate and the physical things in its external
surroundings. The ideal of artificial intelligence is thus a phantasm. The only comment it
can give on biology is that which has to do with the succession of discrete elements in a
system. Hempel’s dilemma and the halting problem expose the physicalist point of departure of
everything is physical as a religious premise, which is not empirically verifiable. Instead of
getting a better view of Being the contours of meaning of life as well as all the supra
physical aspects of Being fades away or is denied with concealment of Being. The only way
in which we can get the broadest possible insight into Being is in the light of the Word of
God. / Thesis (M.Phil.)--North-West University, Potchefstroom Campus, 2011.
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Bybel as problematiese teks: ’n kritiese ontleding aan die hand van polemieke in die Nederduitse Gereformeerde Kerk: van Johannes du Plessis tot Ferdinand Deist en Willem Vorster (1920–2000) / The Bible as a problematic text: a critical analysis based on controversies in the Dutch Reformed Church: from Johannes du Plessis to Ferdinand Deist and Willem Vorster (1920–2000)Conradie, A. F. 05 1900 (has links)
Text in Afrikaans, with summaries in Afrikaans and English / Includes bibliographical references (leaves 383-403) / Die woordestryd oor goddelike inspirasie van alles wat in die Bybel staan, as gevolg van die uitgesproke stellings van Johannes Du Plessis, het tot ‘n krisis gelei wat as baken in die annale van die Ned. Geref. Kerk beskou word. Die meeste van sy standpunte word
vandag as waarheid aanvaar en hy het bygedra tot die intellektuele debat oor die Bybel as Woord van God wat vandag nog aangaan.
Du Plessis se herkoms, opleiding en verdienste as predikant en saakgelastigde van die Kerk word kortliks bespreek. Hy was die talentvolle seun en enigste kind van 'n Afrikaanse predikant en 'n Engelse vrou, die dogter van 'n sendeling van die LMS. Hy word professor aan die Kweekskool en met kennis opgedoen tydens verdere studie oorsee, het hy gewys op dele van die Bybel wat nie aan goddelike inspirasie toegeskryf kan word nie. Hy het dit ook duidelik gestel dat hy as teoloog en leermeester nie kon glo sonder om te probeer verstaan nie.
Hy het sy bevindinge bekend gemaak in Het Zoeklicht, 'n maandblad wat bedoel was om as soeklig te dien om verskillende vorms van “duisternis” in beide godsdiens en die politiek, betref, aan die lig te bring. Oortuig van die waarde van die Hoër Kritiek, het hy dit as sy plig geag om wat hy deur wye leeswerk en kritiese ondersoek rakende die
oorsprong, vorm en inhoud van die Ou Testamentiese boeke bekom het, bekend te maak. Artikels van dié aard, eers in De Kerkbode en daarna in Het Zoeklicht, het gelei tot beroering onder behoudende lesers wat gekant was teen enige veranderinge in die prediking. Hulle was veral ontstoke oor sy siening dat die belydenisskrifte wat spruit uit
die dae van die Hervorming 500 jaar tevore, oop was vir herformulering. Klagtes dat Du Plessis op 'n gevaarlike pad was, was die begin van wat gelei het tot 'n krisis in die Kerk, en uiteindelik tot 'n buitengewone sinode in 1930 toe hy van sy pos onthef is.
Die behoudende reaksie van die meerderheid was dat die Bybel die onfeilbare Woord van God is. Die gevolg was dat 'n groot aantal van die leiers van die Kerk, aanhangers van die Nasionale Party wat in 1948 aan bewind gekom het, tekste uit die Bybel gebruik het om die beleid van Apartheid Skriftuurlik te begrond.
Ná byna veertig jaar van 'n onkritiese benadering tot die Bybel, is die geloof in 'n foutlose Bybel weer bevraagteken. Tussen die eerlike teoloë wat dit gewaag het om te wys op foute en inkonsekwenthede, was Ferdinand Deist en Willem Vorster. Albei het hulle opleiding as predikante voltooi maar het hulle nie beroepbaar gestel nie omdat
hulle met verdere studie voortgegaan het en hulle openlik uitgespreek het teen die misbruik van Bybelse gegewens om apartheid te regverdig.
Geskool aan die Kweekskool in Stellenbosch, het Deist hom onderskei as geleerde wat sy drang na dieper ondersoek gepaar het met 'n piëtisme waarop hy uiting gegee het in 'n stortvloed van akademiese en populêre geskrifte ― wat nie altyd gestrook het met sy stelling dat die Woord van God nie met 'n gelyk-aan-teken aan mekaar verbind kan
word nie. Vorster, wat sy opleiding aan die Universiteit van Pretoria ontvang het, het ewe bekend geraak en het internasionale erkenning geniet vir sy toepassing van die semantiek op studies van die Nuwe Testament. Daarby het hy sy kennis van die Nabye Oosterse tale toepaslik gevind in sy bydrae tot The New Quest om meer te wete te kom oor die historiese Jesus, 'n Jood en Galileër wat vir 'n kort periode opgetree het as leermeester en eskatologiese profeet.
In die studie van bydraes van die drie geleerdes tot ons verstaan van die Bybel, is ook aandag geskenk aan 'n ander aspek van die Bybel as problematiese teks: Die nadruk wat skrywers en redaktors van die Bybelse gebeure, geplaas het op mans as vaders en seuns ten koste van vroue, moeders en dogters. Die gevolg was dat meeste van die
sogenaamde Kerkvaders genoeg in die Bybel kon vind om hulle te identifiseer met die neerhalende beeld wat in Die Openbaring (14:3-4) geskep word van vroue, opvallend in stryd met die inhoud van Genesis 1:26-31. / The controversy started by Johannes Du Plessis over the question whether everything in the Bible was inspired by God, caused a crisis in the Dutch Reformed Church, which is listed as a beacon in its history. Most of the points he raised are accepted as truth today, and started an intellectual debate that is still going on.
Information relating to Du Plessis’ origins, training, and achievements as a minister and church official is briefly noted. He was the talented son, and only child of an Afrikaner father and minister of religion, and an English mother, the daughter of an LMS missionary. He became a professor at the Seminary in Stellenbosch, after his studies overseas had caused him to question parts of the Old Testament text that could not be regarded as divinely inspired. He also made it quite clear that believing without trying to understand was not possible for him as a theologian and teacher.
He proclaimed his findings in Het Zoeklicht, a monthly magazine intended to serve as a searchlight and an organ to reveal the “darkness” that was still prevalent in both religion and politics. Aware of the value of Higher Criticism of the Old Testament, he regarded it
his duty to make known what he had found in reading widely and in critical research on the origins, form and content of the books of the Bible. Articles to this effect published first in De Kerkbode and then in Het Zoeklicht, caused an outcry from conservative readers who were opposed to any changes in the teaching of the church. They were
especially enraged by his view that the confessions drawn up by Reformers 500 years earlier, were open for review. Complaints that Du Plessis was on a dangerous path, marked the beginning of what was regarded as a crisis in the Church, and in the end led to Du Plessis being relieved of his post by a special Synod convened in 1930.
The views of the conservative majority, however, prevailed. As a result, a large number of leading ministers and theologians, who openly supported the Nationalist government that came into power in 1948, provided assurance that the concept of separation of racial groups was in accordance with Scripture.
After nearly forty years of an uncritical approach to the Bible, the belief in in-errancy was again questioned. Among the few theologians who dared to point out errors and inconsistencies in various texts, were Ferdinand Deist and Willem Vorster. Both trained as ministers, they chose to continue their studies and openly expressed themselves
against the abuse of Biblical texts to support the ideology of apartheid.
Trained at the Seminary in Stellenbosch, Deist turned out to be a noted scholar who combined his urge for honest critical study with a pietism expressed in a flood of academic and popular publications ― which were not always consistent with his own statement that The Word of God could not be connected to Scripture with an is-equal-to
symbol. Vorster, who received his education at the University of Pretoria, became equally well known as a scholar and gained international recognition for his application of semantics in the study of the Gospels. He also applied his knowledge of languages in what came to be known as The New Quest for the historical Jesus who, as a Jew and a Galilean, distinguished himself during a brief period as a teacher and eschatological prophet.
In the study of the contributions of these three outstanding men to our understanding of the Bible, another major aspect of the Bible as problematic text is addressed: The emphasis the authors and redactors of the Scriptures placed on the roles of men, fathers and sons, patently to the exclusion of women, mothers and daughters. As a result many of the so-called Church Fathers found in the Bible sufficient material to look down upon women ― the verdict expressed in Revelations 14:3-4 being one of numerous texts pointing to women as objects of derision in glaring contradiction to the contents of Genesis 1:26-31. / Biblical and Ancient Studies / D. Phil. (Biblical Studies)
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