As Professor of Modern Philosophy and Social Ethics at the Faculty of Theology in Lugano, Markus Krienke strives for a critical reconciliation between Christianity and modernity through the renewal of Antonio Rosmini's thought, in fact he is the director of FTL's Antonio Rosmini Chair. Krienke is also a visiting professor at the Pontifical Lateran University in Rome and at the Theological Faculty of Northern Italy in Milan.
In Lugano, he is one of the founders of the Christian Union of Entrepreneurs of Ticino (UCIT) and a member of the Democratic Reserve and the Lepontia Cantonale.
His research interests concern: the thought, work and current affairs of Antonio Rosmini; History of Italian and German ideas of the nineteenth century; History of Modern and Modern Philosophy; Questions of mediation of faith and reason in modern times; ethics of human rights; Catholic liberalism and modern liberalism; Social market economy; History of Christian Democracy in Germany and Italy; European Union; Artificial intelligence and transhumanism.
Philosophy and new technologies seem like two very distant planets, but many philosophers are interested in them. What is the bridge between two worlds?
While technology has always been somewhat of a philosophical topic, it is precisely when it ceases to be a mere “instrument” of human action in modern times that the relevance of philosophical reflection on it increases. For Heidegger, modern technology is now essential to understanding the world and man: "ultimate questions" that were once metaphysical or religious in nature can no longer be separated from technology. Anthropologists in the early 1900s understood human nature only as it is expressed through culture and technology, and by far the most recent developments in digital technology and artificial intelligence present the greatest challenge for all of anthropology: if machines somehow have "mind", "think" and "act", what does this mean for fundamental human philosophies such as "dignity", "freedom", "identity", "relationship", "responsibility", etc.? d.? I would like to point this out, although the meeting between philosophy and technology is not in itself a threat to man, as it has always led to a better understanding of what or who man is. For the best online games to start playing in 2023, read this article: https://win.gg/news/the-best-online-games-to-start-playing-in-2023/
How can the concept of humanity change?
How might the concept of humanity change—if it thinks it should—with the advent of AI? Aristotle defined man as a "reasonable animal", but thanks to these technologies, it seems that in the near future he will not be the only one in the world endowed with reason. Should we revise the Aristotelian definition?
The Aristotelian definition had already undergone important changes with the advent of Christianity, and then with Kant, Darwin, and Freud: these last three "crimes" of man (as Freud called them) moved him further and further away from Aristotelian and/or Christian cosmological centrality. But the man who must admit that he is no longer at the center of the universe (Copernicus/Kant), nor
evolution (Darwin) and, finally, not even himself (Freud), he discovered instead his subjectivity, as well as his biological and psychic nature. Today, anthropology must face the "fourth insult", which for Luciano Floridi is the crime of "Turing": what will change if man is no longer at the center of knowledge, who finds himself transforming? In other words, intelligence can also be "artificial" or silicon.? First of all, we manage to penetrate deeper into human consciousness: Minsky and I understand, first of all, that it is structured as a “society,” that is, from a multitude of elementary elements; moreover, there is no major or "metaphysical" limit to the development of emergent and hence "autonomous" complexity that will not be artificially produced tomorrow. This forces philosophy to think more precisely about the characteristics of that carbon-based intelligence that has characterized the "rational animal" since the time of Aristotle (but before). They can be found in personal individuality, in the specificity of human emotions, in the awareness of death and the associated sense of transcendence. All the concepts that philosophy has so far asserted without much open them, i.e. consider them in their specific scope.
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