7.3 La obtención de la espiritualidad por las máquinas

OPINIONES

La obtención de la espiritualidad por las máquinas


RESUMEN: fue tema de debate desde mediados del pasado siglo si las máquinas computadoras podían pensar. Hoy, considerar que pueden hacerlo es la posición común entre la mayoría de los entendidos, y la pregunta ha pasado a ser: ¿pueden las máquinas desarrollar una espiritualidad? En esta opinión se considera que a partir de la misma implementación necesaria para que la maquine piense, a través de su interacción con el mundo, la máquinadesarrollará una individualidad, o sea, una conciencia, y en el sentido de una imagen del mundo, una espiritualidad. Que en modo alguno, en un sentido interior, podemos señalar.


Hablamos de espiritualidad y cuando buscamos la definición del término nos encontramos que los grandes puntos de contacto o caminos de la misma en el quehacer del hombre, la religión, la filosofía, el arte, la ética, y la ciencia, la definen cada uno desde una perspectiva individual, cerrada a consideraciones que no sean las propias. Intentaremos por tanto definir la misma.

 

LA ESPIRITUALIDAD ES

EL SENTIR DEL HOMBRE,

DERIVADO DE SU RELACIÓN CON EL MUNDO,

QUE ESTÁ MÁS ALLÁ DE UN CONOCIMIENTO FORMAL

QUE HAY QUE APREHENDER[1]

PARA LUEGO INTENTAR COMPRENDER.

 

     Es posible, en principio, someter las maquinas a un proceso similar a aquel por medio del cual el hombre alcanzó la espiritualidad. Y en un sentido conductual, o sea, de comportamiento externo, hablar de su espiritualidad. Una espiritualidad que en modo alguno tendría que ver nada con la nuestra, salvo que es el producto de un similar proceso.

El pensamiento relativamente independiente es algo que las máquinas computadoras pueden desarrollar. La espiritualidad es otra cosa, y no es cuestión, únicamente, de posibilidades de cálculo y capacidad para razonar.

LA ESPIRITUALIDAD ES EL SENTIR

DE NUESTRA RELACIÓN CON EL MUNDO.

     La espiritualidad surge apoyada en ambas características; pero como producto de un largo interactuar con el ambiente, el mundo. A través de ciertas bases o políticas, (filtros), con determinado orden de prioridades, que habrán de situarse inicialmente en la máquina por programación.Dígase respeto por la vida humana, conservación, reproducción, etc. Análisis estadísticos de los resultados de la interacción de la máquina con el mundo, según las políticas iniciales, irán conformando “el carácter y temperamento” de la máquina, o sea, el modo en que la maquina reaccionará a las nuevas interacciones,adecuando las políticas priorizadas a las experiencias concretas.

De esta forma las máquinas mostrarán individualidad según sus experiencias, podemos hacer que hereden la experiencia de otras máquinas que se dediquen a la misma actividad; pero es evidente la necesidad de su propia interacción, “VIDA”, en la    práctica, para una individualización de las mismas.

No avizoramos maquinas con la versatilidad de la persona humana en un futuro inmediato, y para lograrla al más cortoplazo deberán explorarse órganos (dispositivos) construidos a partir de la bioingeniería.

Si sometemos las máquinas a este proceso por un largo periodo de tiempo[2], obtendremos la “espiritualización”de las mismas

EN EL SENTIDO DE UN DESARROLLO PERSONALIZADO,

     Si el experimento no se arruina antes, el futuro de las mismas se presentaráincierto, como lo es el nuestro. Lo que nos lleva a considerar que las bases de partida o prioridades iniciales que se presentan a la máquina como una especie de instinto o base ética, conlleva una enorme responsabilidad por su incidencia en el futuro de toda la especie maquinista y la humana.

Esta solución conduciría a la creación de sociedades disimiles, a la cooperación y también a las guerras, al totalitarismo y a la democracia, en fin, a una experiencia semejante a la nuestra.

Si suprimimos la individualidad y hacemos dependiente todas las máquinas de un programa central único que trace y defina toda la política,

SUPRESIÓN DEL LIBRE ALBEDRIO.

Los aciertos serian para la totalidad de las mismas; pero también los errores.

En términos más accesibles, se presenta la situación de dictadura o democracia. Un dictador “bueno…y sabio” al concentrar todo el poder puede producir grandes cambios en beneficio de todos, pero uno no tan “bueno… o sabio” puede destruirnos a todos.

La naturaleza ha preferido la diversidad para reforzando lo mejor garantizar el desarrollo y eliminando lo perjudicial evitar los retrocesos. Obsérvese que la naturaleza (EL TODO, DIOS) establece las reglas que han de cumplirse para la producción y supervivencia de las  organizaciones más aptas.

Es interesante como el plantear convertirnos en creadores conduce a las mismas disyuntivas que enfrentamos. ¿Cuál es la solución que se aplica a nosotros? La de la diversidad, que resulta a pesar de sus inconvenientes, la más segura.

¿Somos realmente tan libres como nos gusta creer?

AUNQUE ANDEMOS DIFERENTES CAMINOS

QUE PODEMOS EN CIERTA MEDIDA ESCOGER

NO SOMOS TAN LIBRES COMO SUPONEMOS.

Recordemos que tenemos una programación básica que no escogimos, que se conformó a lo largo de la evolución, y que nuestra libertad se supedita, no siempre voluntariamente, a las organizaciones de carácter superior que edificamos, como la sociedad de que formamos parte.

     Por ultimo repitamos aquí como en otros análisis:

En principio parece posible que podamos hacer algo que ande como un pato, vuele como un pato, tenga la forma de un pato y se comporte como un pato; por lo que en lo externo será equivalente a un pato, pero… poder efectivamente decir que es un pato, es algo“imposible de afirmar”.


[1] En filosofía aprehender esconcebir las cosas sin hacer juicio de ellas.

[2] considérese que nosotros tenemos una herencia pre-homínida de 3500 millones de años y una homínida de 20 millones de años.


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