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Artificial Intelligence And The Modern World

EL CENTRAL by EL CENTRAL
May 11, 2023
in Español, Featured, World
Reading Time: 10 mins read
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  • Víctor Manuel Bañuelos Aquino
  • May 11, 2023
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In 1998, the British Heavy Metal musical group, Iron Maiden, released the album entitled Virtual XI, which began with the song Futureal, which spoke of the possibility that a technology could manipulate the way of interpreting reality that would make the subjects wonder: what could be real? what could be heard as true? And which of what was seen could be interpreted as true?

Twenty-five years later, at the beginning of this year, an Artificial Intelligence program became popular on the internet by generating a series of images in which Pope Francis appeared wearing a jacket styled by rap stars.

The photographs that, due to their quality and realism, were initially taken as true, an issue that is not without interest, because the Pope is considered a link between the tangible and measurable world, and the world of the supraterrestrial; So the fact that he can be falsified by Artificial Intelligence leaves a huge number of Catholic parishioners in a very vulnerable position, affecting his reality, built based on those symbols of religious authority. In other words, it could even feel like a challenge to the belief systems of a part of humanity.

The appearance of Artificial Intelligence such as the GPT-4 technology, which is surely no more than the first of many similar applications released, can distort the way we perceive the world and even modify the relationship that has the human being with reality, its technology and other aspects of its immaterial as with the divine, are questioning the role of writers, researchers, illustrators, among others.

However, no matter how much potential AI may have to construct answers to questions, sometimes complex ones, due to its algorithm engines that enable it to anticipate answers very effectively in the short term, it lacks the possibility of innovation that only human beings, and even animals, can have, that is, not following a task mechanically but breaking patterns and thus reaching unexpected results, different from those already predetermined. Perhaps one of the core issues in this type of work, which will surely continue to be the main contribution of researchers in the near future, will be the increasing use of multidisciplinary tools, for example, in the field of History of Religions, multidisciplinary field par excellence in which studies of theology, phenomenology, history and philology are usually combined, as the Catalan theologian Lluís Duch rightly pointed out, who did an
extensive study on the history of the History of Religions, showing the constant progress of this branch of the Social Sciences from monodiscipline to multidiscipline.

Moreover, it can be seen that as the decades have passed, a more complex and refined multidisciplinary study has been made, with cooperative work not only between various Social Sciences and Humanities, as in the past cases mentioned in history and philology, but also that also with Natural Sciences such as Biology, an appreciable case in works from the last part of the 20th century and the first decades of the 21st century, as can be seen with the work of the German historian of religions, Walter Burkert, who dedicated a large part of his life to the analysis of myth, ritual and religion, focusing on studies that combined philology, historiography and sociobiology, as can be seen in his work: The Creation of the Sacred. The trace of biology in ancient religions (1996).

Now, as a result of the above, we realize that a goal for social scientists will be to create better channels of communication with experts in other areas, as has been done for some years in the History of Religions. What should prevail in the future is cooperative work between two or more researchers, no longer just one that takes the tools of other epistemologies, but rather a multidisciplinary group working together to reach common goals, something that goes beyond possibilities. of AI like GPT-4.

This is one of the new possible routes for the Social Sciences and the Humanities, in their immediate future, focusing on the ability to generate innovation and novelty in research, since technologies, such as GPT-4, correlate information, but are not capable of inferring or deducing the data at their disposal. The issue is not a disdain for the artificial, as has been done since antiquity where the non-natural has been considered inferior and even morally despicable in contrast to the natural, considered God’s creation, but the human capacity, of social scientists and Other content creators must generate to stay current in a changing world with technologies that may make some of their functions irrelevant.

Víctor Manuel Bañuelos Aquino es un Licenciado en Letras Hispánicas por la Universidad de Guadalajara, maestro en Historia (Estudios históricos interdisciplinarios) por la Universidad de Guanajuato y doctor en Historia Iberoamericana por la Universidad de Guadalajara. Es parte de los grupos de investigación: Seminario de Estudios sobre el Heavy Metal y el Grupo de Estudio Tastoán. Actualmente es investigador en el Instituto de Investigaciones Bibliológicas (SIB-IIB-UNAM).

La Inteligencia Artificial y el mundo moderno

En el año 1998, la agrupación musical británica de Heavy Metal, Iron Maiden, sacó al mercado el álbum titulado Virtual XI, mismo que iniciaba con el tema Futureal, el cual hablaba de la posibilidad de que una tecnología pudiera manipular tan a grandes rasgos la manera de interpretar la realidad que hiciera que los sujetos se preguntarán ¿qué podía ser real? ¿qué se podía escuchar como cierto? y ¿qué de lo que se veía podía ser interpretado como verdadero?

Veinticinco años después, a inicios de este año, un programa de Inteligencia Artificial se popularizó en internet al generar una serie de imágenes en las cuales aparecía el Papa Francisco utilizando una chamarra a la usanza de las estrellas de rap.

Las fotografías que por su calidad y realismo fueron en un inicio tomadas como verdaderas, cuestión que no deja de ser interesante, porque el Papa es considerado como un nexo entre el mundo tangible y medible, y el mundo de lo supraterrenal; de manera que el hecho de que pueda ser falseado por una inteligencia artificial deja en una posición muy vulnerable a una enorme cantidad de feligreses católicos afectando su realidad, construida con base en esos símbolos de autoridad religiosa. Es más, bajo otros términos, podría incluso sentirse como un desafío hacia los sistemas de creencias de una parte de la humanidad.

La aparición de una Inteligencia Artificial como la tecnología GPT-4, que seguramente no es más que la primera de muchas aplicaciones similares sacadas por Google y sus competidores en el mercado, puede falsear la manera de percibir el mundo e incluso modificar la relación que tiene el ser humano con la realidad, su tecnología y otros aspectos de su inmateriales como con lo divino, cuestionando a su vez el rol de escritores, investigadores, ilustradores, entre otros.

Sin embargo, por más potencial que pueda tener la IA para construir respuestas apreguntas, en ocasiones complejas, por sus motores de algoritmos que la posibilitan para anticipar respuestas de un modo muy efectivo en el corto plazo, carece de la posibilidad de innovación que sólo los seres humanos, e incluso los animales, pueden tener, es decir, de no seguir una tarea de manera mecánica sino de romper patrones y llegar de ese modo a resultados inesperados, diferentes a los ya predeterminados. Quizá una de las cuestiones medulares en este tipo de trabajo, que seguramente seguirá siendo el principal aporte de los investigadores en un futuro cercano, será la cada vez mayor utilización de herramientas multidisciplinarias, por ejemplo, en el ámbito de la
Historia de las Religiones, campo multidisciplinario por antonomasia en el que suelen conjuntarse estudios de teología, fenomenología, historia y filología, como bien apuntaba el teólogo catalán Lluís Duch, quien hizo un amplio estudio sobre la historia de la Historia de las Religiones, mostrando el paso constante de esta rama de las Ciencias Sociales de la monodisciplina a la multidisciplina.

Más aún, se aprecia que conforme han transcurrido las décadas se ha hecho un estudio multidisciplinario más complejo y afinado, habiendo un trabajo cooperativo ya no solamente entre diversas Ciencias Sociales y Humanidades, como en los pasados casos mencionados de la historia y la filología, sino que también con las Ciencias Naturales como la Biología, caso apreciable en obras de la última parte del siglo XX y las primeras décadas del siglo XXI, como se observa con la obra del historiador de las religiones alemán, Walter Burkert, quien dedicó gran parte de su vida al análisis del mito, el rito y la religión centrándose en estudios que combinaban la filología, la historiografía y la sociobiología, como se aprecia en su obra: La creación de lo sagrado. La huella de la biología en las religiones antiguas (1996).

Ahora bien, a raíz de lo antes expuesto nos damos cuenta de que una meta para los científicos sociales será crear mejores canales de comunicación con expertos en otras áreas como se viene haciendo desde hace algunos años en la Historia de las Religiones. Lo que debe primar en el futuro es el trabajo cooperativo entre dos o más investigadores, ya no bien de uno solo que tome las herramientas de otras epistemologías, sino que un grupo multidisciplinario trabaje en conjunto para llegar a metas comunes, algo que rebasa las posibilidades de IA como GPT-4.

Esta es una de las nuevas rutas posibles para las Ciencias Sociales y las Humanidades, en su futuro inmediato, centrándose en la capacidad de generar innovación y novedad en las investigaciones, ya que las tecnologías, como GPT-4, correlacionan información, más no son capaces de inferir o deducir los datos que tienen a su disposición.

La cuestión no es un desdén por lo artificial, como se ha hecho desde la antigüedad donde
lo no natural ha sido considerado inferior y hasta moralmente despreciable en contraposición con lo natural, considerado creación de dios, sino la capacidad humana, de los científicos sociales y otros creadores de contenido, deberán generar para mantenerse vigentes en un mundo cambiante con tecnologías que pueden hacer poco relevantes algunas de sus funciones.

Víctor Manuel Bañuelos Aquino es un Licenciado en Letras Hispánicas por la Universidad de Guadalajara, maestro en Historia (Estudios históricos interdisciplinarios) por la Universidad de Guanajuato y doctor en Historia Iberoamericana por la Universidad de Guadalajara. Es parte de los grupos de investigación: Seminario de Estudios sobre el Heavy Metal y el Grupo de Estudio Tastoán. Actualmente es investigador en el Instituto de Investigaciones Bibliológicas (SIB-IIB-UNAM).

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