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By Ulrich Daiminger, Waldemar Lind

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Mumford, Heidegger, and Ellul): Regards technological thought and action as only one aspect of human thought and action; delimits the technological within a larger framework (lifeworld or culture). Copyright © 2006, Idea Group Inc. Copying or distributing in print or electronic forms without written permission of Idea Group Inc. is prohibited. 30 George Mitcham finds that “engineering” philosophers of technology have succeeded by getting engineers to think about their work and distinguishing technology from science as a field to be examined, but has failed as an approach in not having a grand scheme comparable to that of the humanities criticisms of technology.

AI already draws upon diverse fields to its benefit: from mathematics to psychology, philosophy to linguistics. Thus, intelligent technologies will particularly benefit from a broader perspective, recognising that the theological is also a component of this unique human realm, and the philosophy surrounding it. Copyright © 2006, Idea Group Inc. Copying or distributing in print or electronic forms without written permission of Idea Group Inc. is prohibited. com. ). The definition of technology .

Technology and Religion 19 not affected. This is where this text starts to make some quite novel headway examining intelligent technologies. In the endeavour to achieve “human-like behaviour,” some fundamental questions of a theological nature are encountered, such as the distinguishing aspect of human morality in behaviour, the corruption and restoration of this moral nature. There are questions that intersect with the philosophy of AI, such as the nature of human identity; whether “computation” could ever produce that identity, and its corresponding behaviour; whether and how that human identity needs to be “situated” or can be “abstracted,” as many AI endeavours hope.

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