Abstract Philosophy already has a long history of coming to terms with artificial intelligence (AI). But if the future of the concept is indeed inseparable from artificial languages and ubiquitous computing, then philosophy must also be able to understand and rewrite its own history in this unnatural light. To this end, I distinguish two manners in which modern philosophy has pursued the artificial cultivation of intelligence. The first is Hegelian. Recently, Yuk Hui and Reza Negarestani have pointed to the affinity between the Hegelian notion of absolute spirit and the functioning of intelligence found in cybernetics and systems theory, as well as in cognitive science. As technology has become our destiny, this leads them to the problem of the continued relevance of humans to the history of a general self-authorizing intelligence. By contrast, I propose to bluntly identify intelligence itself with a rather different sense for relevance, that is, for singularity. Philosophically speaking, this identification reaches back to the proto-structuralist system of Leibniz, which aims for universal communication. Leibniz’s many inventions of formal languages, from the binary system and the universal characteristic to magic and mechanical calculating devices, constitute a proto-AI that functions as the operative code of an inclusive civility. My thesis is the following: if Hegel offered the first grand narrative of the recursive self-critique of common-sense immediacy in the form of artificial good sense, Leibnizian cosmotechnics instead bet on a proto-cybernetic reason that contributes to the distributive composition of an unnatural common sense, all the while protecting multiplicity against its collectivization by a self-naturalizing good sense.

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基于人工智能的哲学

摘要哲学在处理人工智能 (AI) 方面已经有很长的历史了。但如果这个概念的未来确实离不开人工语言和无处不在的计算，那么哲学也必须能够在这种不自然的光线下理解和改写自己的历史。为此，我区分了现代哲学追求智力的人工培养的两种方式。第一个是黑格尔式的。最近，Yuk Hui 和 Reza Negarestani 指出了黑格尔的绝对精神概念与控制论和系统理论以及认知科学中的智能功能之间的密切关系。随着技术已成为我们的命运，这导致他们面临人类与一般自我授权智能历史的持续相关性的问题。相比之下，我建议用一种相当不同的相关性，即奇异性来识别智能本身。从哲学上讲，这种认同可以追溯到莱布尼茨的原始结构主义体系，该体系旨在实现普遍交流。莱布尼茨对形式语言的许多发明，从二进制系统和普遍特征到魔法和机械计算装置，构成了一个原型人工智能，它充当了包容性文明的操作代码。我的论文如下：如果黑格尔以人工善意的形式提供了对常识直接性的递归自我批评的第一个宏大叙事，那么莱布尼茨的宇宙技术反而押注于一个有助于分配构成的原始控制论理性。不自然的常识，