2363 본문읽기 15
카테고리 없음2023. 6. 4. 12:01
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2363-30
To the extent that an agent relies on the prior knowledge of its designer rather than on its own percepts, we say that the agent lacks autonomy. A rational agent should be autonomous ― it should learn what it can to compensate for partial or incorrect prior knowledge. For example, a vacuum-cleaning agent that learns to foresee where and when additional dirt will appear will do better than one that does not. As a practical matter, one seldom requires complete autonomy from the start: when the agent has had little or no experience, it would have to act randomly unless the designer gave some assistance. So, just as evolution provides animals with enough built-in reflexes to survive long enough to learn for themselves, it would be reasonable to provide an artificial intelligent agent with some initial knowledge as well as an ability to learn. After sufficient experience of its environment, the behavior of a rational agent can become effectively independent of its prior knowledge. Hence, the incorporation of learning allows one to design a single rational agent that will succeed in a vast variety of environments.
2363-31
People have always needed to eat, and they always will. Rising emphasis on self-expression values does not put an end to material desires. But prevailing economic orientations are gradually being reshaped. People who work in the knowledge sector continue to seek high salaries, but they place equal or greater emphasis on doing stimulating work and being able to follow their own time schedules. Consumption is becoming progressively less determined by the need for sustenance and the practical use of the goods consumed. People still eat, but a growing component of food's value is determined by its nonmaterial aspects. People pay a premium to eat exotic cuisines that provide an interesting experience or that symbolize a distinctive life-style. The publics of postindustrial societies place growing emphasis on "political consumerism," such as boycotting goods whose production violates ecological or ethical standards. Consumption is less and less a matter of sustenance and more and more a question of life-style ― and choice.
2363-32
In labor-sharing groups, people contribute labor to other people on a regular basis (for seasonal agricultural work such as harvesting) or on an irregular basis (in the event of a crisis such as the need to rebuild a barn damaged by fire). Labor sharing groups are part of what has been called a "moral economy" since no one keeps formal records on how much any family puts in or takes out. Instead, accounting is socially regulated. The group has a sense of moral community based on years of trust and sharing. In a certain community of North America, labor sharing is a major economic factor of social cohesion. When a family needs a new barn or faces repair work that requires group labor, a barn-raising party is called. Many families show up to help. Adult men provide manual labor, and adult women provide food for the event. Later, when another family needs help, they call on the same people.
2363-33
Whatever their differences, scientists and artists begin with the same question: can you and I see the same thing the same way？ If so, how? The scientific thinker looks for features of the thing that can be stripped of subjectivity ― ideally, those aspects that can be quantified and whose values will thus never change from one observer to the next. In this way, he arrives at a reality independent of all observers. The artist, on the other hand, relies on the strength of her artistry to effect a marriage between her own subjectivity and that of her readers. To a scientific thinker, this must sound like magical thinking: you're saying you will imagine something so hard it'll pop into someone else's head exactly the way you envision it? The artist has sought the opposite of the scientist's observer-independent reality. She creates a reality dependent upon observers, indeed a reality in which human beings must participate in order for it to exist at all.
2363-34
One of the common themes of the Western philosophical tradition is the distinction between sensual perceptions and rational knowledge. Since Plato, the supremacy of rational reason is based on the assertion that it is able to extract true knowledge from experience. As the discussion in the Republic helps to explain, perceptions are inherently unreliable and misleading because the senses are subject to errors and illusions. Only the rational discourse has the tools to overcome illusions and to point towards true knowledge. For instance, perception suggests that a figure in the distance is smaller than it really is. Yet, the application of logical reasoning will reveal that the figure only appears small because it obeys the laws of geometrical perspective. Nevertheless, even after the perspectival correction is applied and reason concludes that perception is misleading, the figure still appears small, and the truth of the matter is revealed not in the perception of the figure but in its rational representation.
To the extent that an agent relies on the prior knowledge of its designer rather than on its own percepts, we say that the agent lacks autonomy. A rational agent should be autonomous ― it should learn what it can to compensate for partial or incorrect prior knowledge. For example, a vacuum-cleaning agent that learns to foresee where and when additional dirt will appear will do better than one that does not. As a practical matter, one seldom requires complete autonomy from the start: when the agent has had little or no experience, it would have to act randomly unless the designer gave some assistance. So, just as evolution provides animals with enough built-in reflexes to survive long enough to learn for themselves, it would be reasonable to provide an artificial intelligent agent with some initial knowledge as well as an ability to learn. After sufficient experience of its environment, the behavior of a rational agent can become effectively independent of its prior knowledge. Hence, the incorporation of learning allows one to design a single rational agent that will succeed in a vast variety of environments.
2363-31
People have always needed to eat, and they always will. Rising emphasis on self-expression values does not put an end to material desires. But prevailing economic orientations are gradually being reshaped. People who work in the knowledge sector continue to seek high salaries, but they place equal or greater emphasis on doing stimulating work and being able to follow their own time schedules. Consumption is becoming progressively less determined by the need for sustenance and the practical use of the goods consumed. People still eat, but a growing component of food's value is determined by its nonmaterial aspects. People pay a premium to eat exotic cuisines that provide an interesting experience or that symbolize a distinctive life-style. The publics of postindustrial societies place growing emphasis on "political consumerism," such as boycotting goods whose production violates ecological or ethical standards. Consumption is less and less a matter of sustenance and more and more a question of life-style ― and choice.
2363-32
In labor-sharing groups, people contribute labor to other people on a regular basis (for seasonal agricultural work such as harvesting) or on an irregular basis (in the event of a crisis such as the need to rebuild a barn damaged by fire). Labor sharing groups are part of what has been called a "moral economy" since no one keeps formal records on how much any family puts in or takes out. Instead, accounting is socially regulated. The group has a sense of moral community based on years of trust and sharing. In a certain community of North America, labor sharing is a major economic factor of social cohesion. When a family needs a new barn or faces repair work that requires group labor, a barn-raising party is called. Many families show up to help. Adult men provide manual labor, and adult women provide food for the event. Later, when another family needs help, they call on the same people.
2363-33
Whatever their differences, scientists and artists begin with the same question: can you and I see the same thing the same way？ If so, how? The scientific thinker looks for features of the thing that can be stripped of subjectivity ― ideally, those aspects that can be quantified and whose values will thus never change from one observer to the next. In this way, he arrives at a reality independent of all observers. The artist, on the other hand, relies on the strength of her artistry to effect a marriage between her own subjectivity and that of her readers. To a scientific thinker, this must sound like magical thinking: you're saying you will imagine something so hard it'll pop into someone else's head exactly the way you envision it? The artist has sought the opposite of the scientist's observer-independent reality. She creates a reality dependent upon observers, indeed a reality in which human beings must participate in order for it to exist at all.
2363-34
One of the common themes of the Western philosophical tradition is the distinction between sensual perceptions and rational knowledge. Since Plato, the supremacy of rational reason is based on the assertion that it is able to extract true knowledge from experience. As the discussion in the Republic helps to explain, perceptions are inherently unreliable and misleading because the senses are subject to errors and illusions. Only the rational discourse has the tools to overcome illusions and to point towards true knowledge. For instance, perception suggests that a figure in the distance is smaller than it really is. Yet, the application of logical reasoning will reveal that the figure only appears small because it obeys the laws of geometrical perspective. Nevertheless, even after the perspectival correction is applied and reason concludes that perception is misleading, the figure still appears small, and the truth of the matter is revealed not in the perception of the figure but in its rational representation.
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