Doctoral Degrees (Systematic Theology)

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    "Imago dei in machina"?: a theological reflection on the ethics of man and machine in communion
    (University of the Free State, 2011) Staley, Kevin D.; Venter, Rian
    English: 1. The research project titled Imago Dei in machina?: A theological reflection on the ethics of man and machine in communion addresses the possibility of shared communion between humans and machines. It presents a theologically informed ethical and anthropological response to the problem of admitting solely artificially derived non-human entities into the community of human persons. The rapid progression by technology toward this end and the inadequate theological response to it necessitates a preemptive theological and ethical reflection. 2. In order to understand how the problem arose, the roots of the current trend to merge humans and machines, or to create a machine like a human, are traced through the last four centuries of modern history in the first chapter. Not only is the sophistication and power of technology steadily increasing, but as it has become more prevalent, biological human beings themselves have become the focus of technological advancements; from the attachment of prosthetics to the implantation of artificial organs and joints, machines are merging with people, and machines that resemble people are emerging. 3. The moral challenges presented by technology to-date beg for greater circumspection and responsibility in future design and use. Chapter two affirmed this truth through several contemporary examples and drew attention to the role one’s worldview holds in one’s perspective and subsequent treatment of humanity. Clearly most contemporary experts in the fields of AI and robotics have dismissed God from their considerations and look to technology to remedy human ills and satisfy human desires in both the present and future. The strong tendency to embrace promising technologies, even at the expense of our own humanity calls for a clearer understanding of humanity and a sound ethical response. 4. In chapter three a theologically sound ethical response is shown to be derived from the community of the triune God, and so is a person’s character and ability to respond wisely to ethical issues. A sound ethical response draws guidance from the recorded discourse between God and human persons in Scripture, from the annals of church history i.e. tradition, and from the interpretive community. All of these witnesses find their orientation and interpretation in the person of Christ. Although the written records and Christ do not attend to the specific matters being considered in this research they do provide images and paradigms that do provide sufficient guidance. 5. If humans are truly unique, then they require special moral consideration. In chapter four it was seen that a non-theological discussion, while identifying human faculties and functions that are different from other creatures, nonetheless typically terminate in unresolvable indecision in trying to find something truly unique. The appearance of a human-like machine could close the door on human uniqueness. When this ambivalence on uniqueness turns to equivalence the record shows that humans are typically treated as that to which they are equated. 6. In the last half of chapter four the portrait of humanity theologically derived reveals the real uniqueness of humanity. It is based solely in the relation of and inclusion by the triune God in their communion of persons. On the creaturely side this relation subsists in a persistent human embodiment, initially created by God, subsequently generated by biological procreation and regenerated in the resurrection. Any dislocation of that relation either by false conception or aberrant construction perverts that relationship and renders it even more vulnerable than it already is in its present estrangement from God. 7. There is moral significance to human uniqueness and this is especially clear in the profound moral implications centered on the concept of ‘persons’ in most societies. The efforts to insulate ‘person’ from a purely quantifiable i.e. functional ascription, by relational connectedness i.e. communion, appears to be the best move and one with theological warrant. The triune God (in communion) and His ways of relating are both necessary and sufficient to cast the concept of person, and only God holds the authority to esteem an entity a person by relating to it as such. 8. Remaining in the God-given creaturely relation to Him and others is crucial. The posthuman rejects God’s gift of persons-in-communion, and by an act of self-making severs that which enables them to be in fellowship with Him and creation, therefore missing the receipt of His salvific eschatological gift to creation. The desire to transcend the pain of human limitation is understandable, but it is in our suffering together that the bonds of communion are strengthened and the cords of character perfected. 9. Humanity seen in this unique relational light admits non-human members to its peril. The human community is precisely that, human, and any expansion by the inclusion of animals, robots, or posthumans as persons will jeopardize the integrity of the fabric of the human community. Humanity cannot simply be transformed (as the transhumanists suggest) in isolation from all else, rather all of creation must be set free together, and such liberation lies beyond the reach of any human being or collection of human beings and their technologies.