Greener Journal of Philosophy and Public Affairs

Vol. 2(1), pp. 31-32, 2021

Copyright ©2021, the copyright of this article is retained by the author(s)

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The popularization of common philosophy - 16

 

 

Zhou Mi

 

 

 

ABSTRACT

 

 

 

This paper introduces the field of philosophy, western philosophy and Chinese philosophy of some common sense to popularize common sense, for popularizing the basic knowledge of philosophy, can play a role in the introduction, the basic coverage of the field of philosophy of some basic knowledge.

 

 

ARTICLE INFO

 

 

Article No.: 06082100016

 

 

Accepted:  01/07/2021

Published: 09/08/2021

*Corresponding Author

Zhou Mi

E-mail: 1024317354@ qq.com

Keywords: philosophy; popularization; common Sense.

 

 

 

 

 

 

 

 

 

 


Briefly describe the connection and difference between human thinking and artificial intelligence.

 

Artificial intelligence is the simulation of human thinking, which shows some functions and effects of human thinking by mechanical and electronic movement. Computer is the concrete existence of artificial intelligence. Artificial intelligence is fundamentally different from human thinking:

(1) The material bearers are different. The material bearers of consciousness are human brain nervous system, while the material bearers of artificial intelligence are physical components.

(2) The nature of the two is different. Consciousness is generated in social practice and life and has sociality and subjectivity. Artificial intelligence does not have sociality, while computers do not have will and emotion and only follow fixed procedures. It's always a tool.

(3) Artificial intelligence does not have the great creativity contained in human consciousness.

 

Briefly describe the dialectical relationship between the universality and particularity of contradiction and its methodological significance.

 

The universality of contradiction is also called the universality of contradiction, which means that contradiction exists in all things and in the development process of all things from beginning to end, that is, the contradiction usually described everywhere, at all times. The particularity of contradiction is also called the individuality of contradiction, which means that the nature, position and specific forms of contradiction have their own characteristics.

The relationship between universality and particularity of contradiction is also called the relationship between generality and individuality. Generality and individuality are interlinked, and everything is the organic unity of universality and particularity, commonness and individuality. The differences between universality and particularity, commonness and individuality of contradiction are relative, and they will be transformed into each other under certain conditions.

It is of great significance to grasp the principle of dialectical relation between universality and particularity of contradiction. First of all, this principle is the essence of the problem of contradiction. Only by understanding the dialectical relationship between generality and individuality can we make a concrete analysis of contradictions. Secondly, this principle reveals the law of the process of cognition, that is, cognition is a process from the special to the ordinary and then to the special. It requires "the combination of general call and specific guidance", must proceed from the specific situation, to work out practical concrete programs or plans. Thirdly, this principle is the philosophical basis for the combination of Ma's truth with the concrete practice of various countries, and is the theoretical basis for the construction of socialism with Chinese characteristics. To build socialism with Chinese characteristics means that we should not only adhere to the basic principles and systems of socialism, but also take the road of socialism with Chinese characteristics in light of China's national conditions.

 

 


 

Cite this Article: Zhou M. (2021). The popularization of common philosophy - 16. Greener Journal of Philosophy and Public Affairs, 2(1): 31-32.