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explored topics such as the ethics surrounding the use of generative artificial intelligence on matters of faith; the promises and perils of AI; the search for rest and contemplation in an ever-evolving world; utilizing AI in the energy sector to build resilience against climate crisis; and many others.
The four-day conference drew 115 delegates from 18 countries from a spectrum of fields such as computer science, robotics, genetics, astronomy, medicine, philosophy, theology, sociology, law, psychology, and pastoral care of the church.
“Specialized speakers with different scientific and epistemological backgrounds, but also with various social and philosophical perceptions, contributed to a complex, but fruitful dialogue,” reads a communique from the conference. “The possibilities and achievements of artificial intelligence, the aims of the ideology of trans-humanism, the aspirations of trans-humanism, the deconstructionist righteousness of the culture of awakening were fields of intense reflection and dialogue.”
The conference was a challenge and invitation for the anthropology and ethics of Orthodox theology, as well as for branches of philosophy, especially those that examine the interrelationship of science and technology with human development:
“The achievements of artificial intelligence in genetics, medicine, the field of applied technologies, as well as in everyday life were presented with references to the need to establish rules for proper use, in order to avoid adverse consequences for humans from its abuse or misuse,” reads the communique. “Prudent political and legal regulation of AI policy has emerged as an urgent need and particular reference has been made to initiatives within the European Union.”
The possibility of great social inequalities was highlighted as well.
“Doing business in this sector in particular without a spirit of responsibility can bring unforeseen consequences and intractable problems,” notes the communique. “At the theological level, the rapporteurs adequately and clearly set out the principles of Orthodox anthropology, defining man as a creation in the image and likeness of God, as a psychosomatic entity with the possibility of free self-determination in eternity.”
