It’s hard to tell if a person you like, likes you back or if they’re just acting. The same goes for machines that are supposed to be intelligent. It would be hard to tell the difference between an acting robot and a truly self-aware one. […]
Rabbis believe the evil impulse, or yetzer ha-ra, is derived from human nature. So, it can be a practice of self-interest or greed. But sometimes it can be dangerous due to various reasons. […]
The Holocaust radically challenged the Jewish conception of evil in many ways. It was primarily due to the fact that the evils that occurred during the Holocaust were so much more horrific than what the rabbis had ever imagined or believed about evil. […]
According to Rabbinic Judaism, there are two impulses, good and evil. This tradition also states that evil can’t be demonic all the time, but it can be a natural reaction to threat and danger. […]
When artificial intelligence enters our lives, if it acts and looks enough like us, we might start having trouble telling robots and humans apart. Maybe even start doubting our own humanity. […]
If we ever invent advanced artificial intelligence apart from building butler robots, we could also use it for accurate simulations for different purposes, from video games and entertainment to research. […]
Although we still haven’t created simulated worlds, we can still predict how likely it is that we’ll do it in the future. We know if we do, then there’s a good chance we are in a simulation. […]
The majority tradition in Islamic thought gives us a powerful and stark depiction of Iblis as a failed creature, a once-glorious being fallen into the uttermost darkness. But, the Sufi viewpoint differs from this and give a rational picture of Iblis. […]
In the Islamic tradition, sometimes Iblis appears as an agent, a person, with desires and designs on humanity. But at other times, Iblis, the satanic energies, seems more like an impersonal force. […]
The Qur’an is the word of God for Muslims. For devout Muslims, there’s no distance whatsoever between the content of God’s message and the linguistic form in which it exists in the Qur’an. […]
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