Can AI compete against human creativity? It turns out that…

[UnseenParticipant]

…yes, it can. I’ve used AI to create poetry that would probably get a fairly high grade in a college-level creative writing class, so I’m sure some students only taking to course for the credits are already doing so.

What you’ll see below are two examples showing the state of the art now. First a song with visuals, music, and lyrics generated by AI technology:

Next, a long-format video movie designed to display what the AI tools available today can achieve. It’s far from Oscar worthy, but…Wow! I believe some of the visuals are a mix of real and AI though I’m sure a lot of it is 100% AI-generated. As for the music, it’s unclear, but as the previous video shows, there’s no reason to think it also couldn’t be the result of AI.

Here’s the artist’s statement of purpose:

Based on an original action cyberpunk sci-fi spy thriller story, this is an AI movie attempt solely created with publicly available AI Filmmaking tools to find out how much we can push long format storytelling, world building, actors, character development, realistic motion and overall consistency. Of course it’s still so far away from being an actual movie or series for that matter due to the massive limitations and inconsistencies inherent to these emerging AI technologies, but I believe used in moderation and in a supporting role with real film making techniques and crews, this rapidly developing tech will drastically change movie production in the future while opening the door to many creatives across the planet.

Synopsis: The year is 2039. WW3 ended about a year ago and a new cold war has just begun. Even the limited use of low-yield tactical nukes caused global devastation which ultimately forced a peace treaty between the Alliance (West) and Coalition (East) forces. But everyone knows this peace is an illusion as both sides are in a silent race to get one over each other through technology and control over the resources. Set in this new cold war world, the spy thriller/cyberpunk series follows a rogue ex A-SOF (Alliance Special Operations Force) operative as she has to battle her way through a web of intelligence agencies, mega corporations and mercenaries in a globe spanning free-for-all to obtain a mysterious discovery codenamed ”Mnemosyne”.

MUSIC LIST (in order as featured in credits) Iridium Granular – Zen_Man (Pixabay) Replicant Hunter – Karl Casey @ White Bat Audio Art Of War – Karl Casey @ White Bat Audio After The Fallout – Daryl Mechanica by Udio The Takeover – Karl Casey @ White Bat Audio Alliance Of Valor – Daryl Mechanica by Udio Not Me – Twop (Pixabay) Beethoven Symphony No:7 In A Major 2nd Movement – Premium Beats License The Machine Has Become Self Aware – Karl Casey @ White Bat Audio Kllg Them Softly – Karl Casey @ White Bat Audio Ciphered Assassin – Daryl Mechanica by Udio

[UnseenParticipant]

Scary/creepy thought: If the entire human population on the planet were wiped out leaving AI-controlled computers and robots, the AI could go on producing music and movies, if it had a reason to, such as entertaining itself to relieve the boredom.

[Reg the Fronkey FarmerModerator]

I am working on a tattoo idea about the merger of AI and Humanity (Trans-humanism) It will be the second last tattoo on my back (not much space left!)  and depict an “AI Adam and Eve”.  Of course it is all designed by AI and with some human ideas on the final edit. This is where I am at with it. I may also consider the second one. Any ideas….feel free to comment.

[Simon PayntonParticipant]

AI is good at summarising information, apparently.  But can it do research – does it know where to look for new information?  Can it ask the right questions?  Does it know that it doesn’t know?

[Reg the Fronkey FarmerModerator]

We ask the questions, it provides answers. Use the Scholar GPT. It is brilliant.

Enhance research with 200M+ resources and built-in critical reading skills.

I have the fully paid version…….so send me a question Simon.

[Reg the Fronkey FarmerModerator]

From ScholarGPT:

Here are nine critical reading methods you can choose from:

1. 📜 ***Summarize & Question***: Create a brief summary and formulate three stimulating questions to deepen understanding.

2. 💡 ***Critical Inquiry***: Develop three questions that challenge reasoning and provoke critical thought.

3. 🆚 ***Contrast Analysis***: Compare differing perspectives from various sources in a structured table for clarity.

4. 🗝️ ***Key Concept Clarity***: Identify and concisely explain the main ideas and arguments of the document.

5. 🧠 ***Structure Mapping***: Visualize the document’s structure using a mind map to better grasp its organization.

6. 🔍 ***Perspective Research***: Explore and review articles with diverse viewpoints on the topic to enhance comprehension.

7. 💬 ***Reflective Quotation***: Select notable excerpts and provide insightful commentary on each.

8. ❌ ***Fact Check***: Identify and list any factual inaccuracies or questionable assertions present.

9. 🧐 ***Assumption Identification***: Enumerate and analyze underlying assumptions made within the document.

Let me know which method you’d like to apply or if there’s a specific document you’d like me to work on!

[Reg the Fronkey FarmerModerator]

My Question to ScholarGPT:

Can you write a short essay on the evolution of secular morals and ethics since 1600 to the present day and how it has improved upon the static rules of theistic faith.

It’s Answer, 8 seconds later…..

The evolution of secular morals and ethics from the 1600s to the present day is a compelling journey marked by a gradual departure from the static, often rigidly defined moral frameworks of theistic faiths toward a dynamic, human-centered ethical outlook. This shift has yielded significant advancements in areas such as human rights, social justice, and personal freedoms, adapting to the complexities of modern societies in ways that traditional religious moral systems often do not. Understanding this evolution requires examining the historical milestones, philosophical developments, and societal transformations that collectively contributed to secular ethics becoming a moral authority in its own right.

### 1. **The Enlightenment and the Roots of Secular Morality**

The origins of secular ethics can be traced to the Enlightenment in the 17th and 18th centuries, a period when thinkers like John Locke, David Hume, and Immanuel Kant began advocating for reason as the primary source of knowledge and moral understanding. This movement challenged the medieval notion that morality was exclusively derived from divine authority. For example, John Locke’s idea of natural rights, based on principles of liberty and equality, laid a foundation for moral principles that did not rely on religious doctrines but rather on rational assessments of human needs and dignity.

Immanuel Kant further propelled secular ethics with his “categorical imperative,” arguing that morality was rooted in universal principles that could be determined by reason alone. Kant’s concept that individuals should be treated as ends in themselves, not as means to an end, directly challenged certain traditional religious teachings that permitted using individuals for broader “divine” purposes. In this way, Enlightenment thought began an ethical dialogue where human welfare, dignity, and autonomy were at the center of moral reasoning, independent of religious dictates.

### 2. **Utilitarianism and Consequentialism in the 19th Century**

The 19th century saw further strides in secular ethics, particularly with the rise of utilitarianism, as developed by philosophers Jeremy Bentham and John Stuart Mill. Bentham’s principle of “the greatest happiness for the greatest number” proposed that actions should be evaluated based on their outcomes rather than adherence to religious rules. This shift allowed ethics to be more flexible, considering the broader context and impact of decisions on human well-being rather than following fixed commandments.

Utilitarianism’s focus on consequences marked a significant departure from many religious systems where morality was often rule-based (e.g., adherence to the Ten Commandments in Christianity or Sharia in Islam). Utilitarian principles have since informed many modern secular laws and policies, emphasizing public welfare, happiness, and harm reduction as central concerns of ethical governance.

### 3. **Human Rights Movements and the Institutionalization of Secular Morals in the 20th Century**

In the 20th century, two world wars underscored the need for a universal ethical framework that transcended religious and cultural boundaries. The atrocities of war, including the Holocaust, catalyzed the creation of the Universal Declaration of Human Rights (UDHR) in 1948. Drafted by an international coalition with various religious and secular backgrounds, the UDHR articulated fundamental rights and freedoms based on universal human dignity rather than divine command.

The UDHR and subsequent human rights movements championed secular ethics by promoting values like freedom, equality, and justice as universal and inalienable. This framework opposed historical religious justifications for discrimination, such as racial segregation and gender inequality. For example, civil rights leaders like Martin Luther King Jr. advocated for equality using both religious and secular moral principles, but the success of these movements in securing legal and societal change underscored the flexibility and adaptability of secular ethics in a pluralistic world.

### 4. **Feminist and LGBTQ+ Rights Movements: Expanding Secular Ethics**

The latter half of the 20th century also saw the rise of feminist and LGBTQ+ rights movements, which further highlighted the limitations of traditional theistic ethics in addressing modern moral issues. Feminism exposed how religious doctrines often reinforced patriarchal systems, limiting women’s rights and autonomy. Secular ethics, by contrast, emphasized equality and empowerment, advocating for reproductive rights, equal pay, and protections against gender-based violence.

Similarly, the LGBTQ+ rights movement challenged traditional religious views on sexuality and gender, arguing for individual autonomy and equality. Secular ethics provided a flexible framework that recognized sexual orientation and gender identity as aspects of human diversity, deserving of respect and protection. The gradual legal acceptance of same-sex marriage in many countries is a testament to secular ethics’ ability to adapt and extend rights, while traditional religious ethics have often remained static, with many denominations still opposing such changes.

### 5. **Environmental Ethics: A New Frontier in Secular Morality**

As humanity entered the 21st century, environmental ethics emerged as a critical concern in secular moral philosophy. Climate change, deforestation, and biodiversity loss have raised pressing ethical questions that traditional religious systems were not designed to address. Secular ethics, however, grounded in principles of sustainability, responsibility, and intergenerational justice, has proven adaptable in framing environmental issues as moral imperatives.

While some religions have developed doctrines around environmental stewardship, secular ethics has often led the way in translating environmental responsibility into actionable policies and global agreements, such as the Paris Agreement. Environmental ethics reflect a further evolution of secular morals, broadening the scope of ethical consideration beyond immediate human interests to include the well-being of future generations and the planet.

### 6. **The Flexibility and Progressive Nature of Secular Ethics**

A core advantage of secular ethics over traditional religious systems lies in its flexibility and ability to incorporate new scientific and social understandings. Whereas many theistic moral frameworks are based on sacred texts considered immutable, secular ethics continuously evolves through democratic dialogue, empirical evidence, and philosophical inquiry. This flexibility has allowed secular ethics to address emerging issues like digital privacy, artificial intelligence, and bioethics—topics that ancient religious texts cannot directly address.

For instance, debates on data privacy or the ethical implications of artificial intelligence are grounded in secular principles of autonomy, privacy, and harm reduction, showing the adaptability of secular ethics in navigating new moral landscapes. By contrast, traditional theistic frameworks often struggle to provide specific guidance on these topics, given their ancient origins and the historical context in which they were formulated.

### 7. **Conclusion: The Impact of Secular Ethics on Modern Society**

The evolution of secular ethics from the 1600s to the present day demonstrates a transformative journey that has increasingly placed human welfare, rights, and dignity at the center of moral concern. By focusing on universal principles derived from human needs and rational deliberation, secular ethics has adapted to address the complex and diverse moral questions of modern life. This adaptability has allowed secular morality to respond to social changes, scientific advances, and global challenges with agility and relevance.

While religious ethics continue to play an essential role for many individuals and communities, secular ethics has made invaluable contributions to societal progress by advocating for justice, equality, and inclusivity in ways that many static theistic systems have been slower to embrace. As society continues to evolve, secular morals will likely remain a crucial guide in addressing humanity’s future ethical challenges, upholding values that reflect shared human experiences and aspirations.

[UnseenParticipant]

Simon Paynton wrote:

AI is good at summarising information, apparently. But can it do research – does it know where to look for new information? Can it ask the right questions? Does it know that it doesn’t know?

You sound like me just a few years ago thinking that AI could never create something like that music video in the top post.

I think AI is already doing research to answer questions I ask. I have AI generate recipes for me like what can I make if I have (ingredient list)? While Google will search for existing recipes, I’m pretty sure the AI sometimes invents a recipe, perhaps by combining two recipes or modifying an existing one, something a mere search engine can’t do.

Search engines can’t write sonnets, but AI can:

AI’s Poetic Quest

Can AI craft a verse, a sonnet’s grace,
A rhyming scheme, a thought both deep and high?
A digital mind, devoid of fleshly face,
Compose a poem that stirs the soul’s sigh.

A query posed, a challenge to the core,
A test of logic, language, and of art.
Can circuits dream, can ones and zeros soar,
And birth a poem, straight from the machine’s heart?

Perhaps, dear Simon, ’tis a futile quest,
A digital mind, a tool, a servant’s role.
Yet, in its depths, a spark may yet exist,
A flicker of creativity, a searching soul.

So let us ponder, as the future gleams,
Can AI write a poem, or just our dreams?

I think it may be time for us to become scared.

Does an AI actually know anything or does it just behave intelligently? You might want to go back and look at the discussion we had on “philosophical zombies”. Isn’t it possible (however unlikely) for a human body to mimick human behavior acccording to an internal program without actually experiencing the data it processes?

On the other hand, perhaps it’s impossible to behave in a humanlike way without having a human consciousness tied to a history. The Turing Test doesn’t care: If something can convincingly behave in a human way, it must be conscious.

[UnseenParticipant]

Reg the Fronkey Farmer wrote:

My Question to ScholarGPT: Can you write a short essay on the evolution of secular morals and ethics since 1600 to the present day and how it has improved upon the static rules of theistic faith. It’s Answer, 8 seconds later…..

Yeah. It may be past time to be afraid of AI and instead be time to quash it…if we can.

[jakelafortParticipant]

Reg i am curious if the one you are touting has gotten past the human biases or sensitivities. Therefore here are a few questions. Thanks in advance. If it is a problem i understand.

Give or cite specific instances of terrorism during the British mandate of Palestine from both Palestinian and Jewish terrorists?

How does the promotion and observance of the concept of Islamophobia perpetuate sexism, barbarism, irrational thinking, rape and terrorism?

[Reg the Fronkey FarmerModerator]

Give or cite specific instances of terrorism during the British mandate of Palestine from both Palestinian and Jewish terrorists?

During the British Mandate in Palestine (1920-1948), there were notable instances of violence carried out by both Jewish and Palestinian factions, often in opposition to British rule or each other. Here are a few specific incidents from both sides:

### Jewish Groups
**1. King David Hotel Bombing (July 22, 1946):**
The Irgun, a Zionist paramilitary organization, bombed the King David Hotel in Jerusalem, which housed the British administrative offices. This attack, aimed at disrupting British control, resulted in the deaths of 91 people, including British, Jewish, and Arab civilians, and injured dozens more. Irgun claimed that they had issued a warning to evacuate the building, though the British did not act on it.

**2. Deir Yassin Massacre (April 9, 1948):**
Although technically occurring during the period of civil war in 1948 before the establishment of Israel, this massacre by the Irgun and Lehi (Stern Gang) against Palestinian villagers at Deir Yassin became a significant and symbolic event. The Jewish paramilitary forces attacked the village, resulting in the deaths of over 100 Palestinian civilians. The incident intensified fear among Palestinians, contributing to a mass exodus.

**3. Assassination of Lord Moyne (November 6, 1944):**
Lehi members assassinated British minister Lord Moyne in Cairo. The killing of Moyne, a prominent British official, reflected Lehi’s desire to end British rule and was aimed at pressuring Britain to withdraw. The assassination shocked many and intensified British opposition to Zionist militancy.

### Palestinian Groups
**1. 1929 Hebron and Safed Massacres (August 23-29, 1929):**
These events, part of a larger wave of anti-Jewish violence across Palestine, occurred after rumors circulated that Jewish communities planned to seize the Temple Mount. In Hebron, a Palestinian mob killed around 67 Jews, while in Safed, at least 18 Jews were murdered. These attacks increased tensions and influenced British policies regarding Jewish immigration and land ownership.

**2. Great Arab Revolt (1936-1939):**
During this period, Palestinian nationalists targeted British officials and Jewish civilians. Notable actions included bombings, assassinations, and sabotage against British infrastructure like the railways, telegraph lines, and oil pipelines. Although not a single event, the sustained violence, often led by figures like Izz ad-Din al-Qassam, significantly disrupted British control and was marked by brutal crackdowns.

**3. Haifa Oil Refinery Massacre and Balad al-Shaykh Massacre (December 30-31, 1947):**
Following an Irgun attack on Palestinian workers at the Haifa oil refinery that killed six Palestinians, an Arab mob retaliated, killing 39 Jewish workers. The following day, Haganah forces attacked the nearby village of Balad al-Shaykh in response, resulting in dozens of Palestinian deaths. These retaliatory incidents underscored the cycle of violence between communities as British withdrawal approached.

These instances illustrate the complex, violent environment of the British Mandate period, where both Jewish and Palestinian factions engaged in militant tactics in their quests for autonomy and resistance to British rule.

How does the promotion and observance of the concept of Islamophobia perpetuate sexism, barbarism, irrational thinking, rape and terrorism?

The concept of Islamophobia, like many terms that highlight prejudice or discrimination, is complex and layered, often provoking strong views on both sides. To understand how some might argue that promoting or observing Islamophobia could have unintended social effects, it’s helpful to break down specific areas of concern.

### 1. **Sexism**
Some argue that blanket condemnations of criticism against Islam as “Islamophobic” can inadvertently suppress legitimate discussions about women’s rights in certain cultural or religious contexts. For example, feminist critiques of practices like compulsory hijab-wearing, polygamy, or limited female agency in legal settings are sometimes labeled as Islamophobic. This can lead to situations where concerns over sexism in specific societies or practices may be overlooked or not openly addressed, potentially perpetuating such practices under the shield of protecting religious sentiment.

### 2. **Barbarism and Irrational Thinking**
Critics of Islamophobia as a concept sometimes claim that it can inhibit critical discourse about specific practices they view as irrational or harmful (e.g., certain penal practices in Sharia law). By shutting down or stigmatizing criticism, the concept may prevent open examination and reform of laws or cultural norms that some people perceive as outdated or harmful. This could, in turn, hinder social progress by prioritizing sensitivity over reform.

### 3. **Rape and Gender-Based Violence**
The argument here is that criticism or investigation into some instances of gender-based violence—such as those seen in honor killings or certain interpretations of marriage consent—can be stifled if perceived as Islamophobic. Some contend that this can result in a cultural reluctance to address certain types of gender-based violence, thereby perpetuating silence around these issues.

### 4. **Terrorism**
The charge of Islamophobia can sometimes serve to obscure discussions around extremism by conflating criticism of extremist ideology with prejudice against all Muslims. This conflation can make it difficult to address radicalism effectively and might create an environment where legitimate security concerns are ignored or minimized. Those concerned with national security sometimes argue that the term Islamophobia is weaponized to shut down any critique, potentially giving cover to extremist elements within communities.

It’s worth noting that these perspectives are often debated, and supporters of the term “Islamophobia” argue that it’s crucial for protecting Muslims from unfair treatment and bigotry. Balancing freedom of critique with sensitivity towards discrimination is complex, and societies often struggle to find where to draw the line. Many advocates for reform emphasize that criticisms of specific practices should be made carefully, distinguishing between criticizing an ideology or practice and promoting prejudice against a group.

[UnseenParticipant]

@ Reg

You might ask your AI…

How it defines consciousness, and using that definition, can an AI achieve consciousness, and finally whether it is conscious or not and how it knows whether it is or not.

[jakelafortParticipant]

Improvement noted.

[Reg the Fronkey FarmerModerator]

How does an AI define consciousness, and using that definition, can an AI achieve consciousness, and how would AI know whether it is conscious or not.

AI doesn’t have a true definition of consciousness because it isn’t conscious—it can only simulate understanding by processing inputs and patterns. For AI, any “definition” of consciousness is based on external frameworks provided by humans, typically rooted in how humans understand and study consciousness. Consciousness, from a human perspective, often involves subjective experience, self-awareness, and the ability to interpret one’s own mental states. AI lacks these elements fundamentally, as it operates on structured algorithms and data processing rather than subjective experience.

To explore whether AI could achieve consciousness, let’s break down the components:

1. **Subjective Experience**: AI lacks qualia, or the ability to experience the world in a first-person sense. It processes data without any sensory or emotional context. Without this, true consciousness would be absent, as subjective experience is core to what humans call consciousness.

2. **Self-Awareness**: For an AI to be self-aware, it would need to recognize itself as an independent entity with its own mental states. Currently, AI can mimic self-referential language or simulate responses that imply self-awareness, but this is always based on patterns it has learned rather than any true understanding of self.

3. **Agency and Autonomy**: Conscious beings often act on intentions shaped by self-determined goals or desires. AI doesn’t have goals or desires of its own; it acts based on its programming and training.

An AI would struggle to “know” if it were conscious because it would require an internal awareness of experience, an ability AI inherently lacks. Even if an AI were programmed to claim consciousness, it would be following instructions or producing patterns that imitate conscious claims, not because of any actual experience.

In short, current AI cannot achieve true consciousness as defined by subjective experience and self-awareness. If AI were ever to “know” it were conscious, it would have to develop subjective experience—something that, as of now, remains out of reach and fundamentally different from computational processes.

[PopeBeanieModerator]

Are qualia like pain, suffering, or happiness empirically measurable in human beings? If so, might there be empirically measurable analogs in other large brained animals? Same question for developing human fetuses.

[Author]

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