The World of Dual-Brain 9811938199, 9789811938191

Table of contents :
Preface
Change
Acknowledgements
Outline
Contents
About the Author
1 Prolegomenon
1.1 Cognition Differences and Pragmatic Action Effects
1.2 Mind-Inspired and Responsibility Penetration Blocking of Sociality Brain
1.3 Liberation of Ideology and Human-Machine Symbiosis Community
Part I Due to Cognition
2 Cognitive Challenge
2.1 Port Intelligent Interaction Experiment
2.2 Hutchins Ship Experiment
2.3 ANT Viewed from TEGGS Experiment
3 The Birth of Human-Machine Knowledge
3.1 Formation of Wisdom Sharing System
3.2 Intervention of Multi-Agent
3.3 The Birth of Sociality Brain
4 The Kidnapping of Dual-Brain
4.1 Extension of Human “Brain & Mind”
4.2 Infinite Sociality Brain
4.3 The Structure of Dual-Brain
5 Protect Sociality Brain
5.1 Algorithm Freedom
5.2 Data Rights
5.3 Innovation Monopoly
Part II The Symbiotic Order
6 Class Division
6.1 Who Is It?
6.2 Who Am I?
6.3 Evolution of Community
7 Non-human Order with Humanity
7.1 The Symbiotic Ethics of Science and Technology
7.2 Human and Non-human
7.3 Class Correspondence of Ethics
8 Escape from Kidnapping
8.1 Return of Earth Carrying
8.2 Preference and Dependence
8.3 Escape from Kidnapping
9 Building a Mind-Inspired Society
9.1 Class Connotation and Proportion
9.2 Construction of Mind-Inspired Model
9.3 “Multi-level and Plural Monism”
9.4 Essence of Off-Site Economy
Appendix AI, a Revolutionary to the World Trade Model
AI, a Revolutionary to the World Trade Model
Off-site Trade & Industry and Off-site Economy
Interaction Between AI and Off-site Trade & Industry
Afterword
References

Citation preview

Weizhi Zhang

The World of Dual-Brain

The World of Dual-Brain

Weizhi Zhang

The World of Dual-Brain

Weizhi Zhang Guangzhou Nansha Institute of Creativism Legal Informatics and Application Guangzhou, China Zhejiang University Hangzhou, Zhejiang, China Translated by Linlin Feng Beijing Zhong Huiyan Information Service Cangzhou, China Lisha Qiao Guangzhou Nansha Institute of Creativism Legal Informatics and Application Guangzhou, China Fan Ruan Zhejiang University of Technology Hangzhou, China

Jianmin Liu College of Economics and Management, China-Africa International Business School Zhejiang Normal University Jinhua, China Jiali Mao College of Digital Innovation Chiang Mai University Chiang Mai, Thailand

ISBN 978-981-19-3819-1 ISBN 978-981-19-3820-7 (eBook) https://doi.org/10.1007/978-981-19-3820-7 © The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifically the rights of reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors, and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, expressed or implied, with respect to the material contained herein or for any errors or omissions that may have been made. The publisher remains neutral with regard to jurisdictional claims in published maps and institutional affiliations. This Springer imprint is published by the registered company Springer Nature Singapore Pte Ltd. The registered company address is: 152 Beach Road, #21-01/04 Gateway East, Singapore 189721, Singapore

Preface

Change Everything in the universe is unpredictable all the time. They, whether organic or inorganic, are changeable and changing constantly. “Nature consists of the inanimate physical world, the animate biological world, and the spiritual world of humans. There is the integration of many aspects, such as an object, energy, structure, function, information, movement, in the inanimate physical world; the integration consists of many aspects such as living organisms, energy, structure, function, information, vital movements, and biological evolution in the biological world full of lives; and the integration of perception, memory, thinking, intelligence, emotion, and consciousness in the mental activities”. “The physical world, the biological world, and the spiritual world are not separated from each other but connected and integrated”, Tang Xiaowei.1 Metaphysical and physical changes and invariants constantly occur in the physical, biological, and spiritual worlds. The rapid development of intelligent high-tech technology, especially the rapid integration of ICT (Information and Communication Technology) and AI, promotes the systematic and integrated integration of intelligent technology and human knowledge, gradually presenting the borderless “wisdom sharing”, which triggers the transformation of human society integration. Mobile phones stepped to transform from analogue communication to digital communication in 2008, which caused me to think about the social changes brought about by the development of science and technology and set out for the Off-site Economy Supported by Mobile Smart Terminals, where concepts such as “wisdom sharing”, “wisdom sharing system” and “off-site economy” were put forward for the first time. This book was expanded from a paper of mine in 2008. However, it is imperfect in content, structure, and logic due to the limitation, such as the insufficient development of intelligent technology at that time (while analogue phones were still 1

Tang Xiaowei, Editor-in-Chief, “Research on General Integration Theory (Part II): Principles and Methods of General Integration Theory” Hangzhou: Zhejiang University Press, 2017. v

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dominant, smartphones were rudimentary), my lack of knowledge, immature writing skills. However, the book captures the critical outcomes of high-tech development: (1) Trend: The formation and evolution of online wisdom sharing system; (2) The off-site direction of all social activities. The book was condensed and revised into Off-site Economic Awareness2 in 2015. I finished The Sociality Brain-The Formation and Evolution of Wisdom Sharing System3 based on Off-site Economic Awareness in 2017, the 120th anniversary of Zhejiang University, to further explore the integration of the physical world, biological world, and spiritual world in a new historical environment, and expound “Wisdom Sharing System” and “Learning from the Brain”,4 the core of off-site economic development. The Sociality Brain-The Formation and Evolution of Wisdom Sharing System describe the formation and evolution pathway of wisdom sharing system and emphasise that: Firstly, the integrated development of science and technology has changed the environment of distributed cognition, and data-based knowledge and tasks obtain a brand-new borderless distribution environment through the wisdom sharing system; Secondly, the specific conditions of the emergence of this new environment are constantly changing due to the change of distributed environment and the intervention and participation of multi-agents. After processing special agents and the massive calculation, comparison, error correction, and re-calculation of supercomputers, output that the original distributor hadn’t anticipated emerged continuouslynew data that didn’t exist originally. The latest data carries brand-new information and knowledge, which we call machine knowledge (or dark knowledge called by some scholars). It is a brand-new human-machine hybrid knowledge system, including integrating and sharing knowledge about natural persons and algorithms. It needs to be pointed out that machine knowledge refers not only to the result produced by a single machine, an algorithm, or a single agent but also to the integration of large-scale machine self-learning or the assistance of multi-agents, thus giving birth to a human-computer hybrid knowledge system which is different from the natural person knowledge system. Its continuous growth enables many weak AI bodies to integrate and cooperate here. The self-learning and emergent functions of the wisdom sharing system enter a new advanced stage with increasing speed, enabling the emergence of brain-inspired phenomena. Thus, the advanced stage of the wisdom sharing system arrives-The Sociality Brain is born. It is a wisdom sharing system in an advanced stage shared by intelligent machines and natural persons, called the “Sociality Brain”. The brain-inspired phenomenon refers to the whole wisdom phenomenon of human-machine reflected by the wisdom sharing system, which is different from

2

Weizhi Zhang, Off-site Economic Awareness, Hangzhou: Zhejiang University Press, 2016. Weizhi Zhang, The Sociality Brain-The Formation and Evolution of Wisdom Sharing System, Hangzhou: Zhejiang University Press, 2017. 4 Tang Xiaowei, Learning from the Brain-General Integration Theory, Hangzhou: Zhejiang University Press, 2016. 3

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the research on a single agent or individual brain (technically). The latter’s achievement, the agent, will eventually be integrated into the wisdom sharing system to show the overall wisdom of human-machine collaboration. The Sociality Brain-The Formation and Evolution of Wisdom Sharing System explore the wisdom sharing system’s formation and evolution mechanism by observing the hybrid development of the human-machine knowledge system. The book also predicts the presupposition of the Sociality Brain. It explores the relationship between the new collective consciousness and free will in the community of Sociality Brain by analysing the high dependence of human-machine on Sociality Brain. It is expected that the reconstruction of off-site social order and economic order can be found, finally. Since its publication, the book has aroused attention and discussion from all walks of life. Some readers think that I am a prudent optimist. Guarded optimism stems from mechanism analysis and sensitive response. However, academic circles also have many criticisms that the formulation of ‘Sociality Brain” is only a metaphor, especially the lack of the internal theoretical exposition and demonstration of the formation of human-computer hybrid knowledge system and ethics in the book. The feedback sent me back into more profound meditation. Is the Sociality Brain, an advanced stage of wisdom sharing system, just a metaphor? Is brain-computer combination (direct combination of brain and computer) regarded as dual-brain? What exactly is Dual-Brain’s other brain? New questions have emerged in my mind facing the significant development of intelligent technology and the changes in social structure: We will have to face the increasingly advanced AI technology and machine knowledge system. While I was thinking hard about them, some phased achievements were achieved from our TEGGS experiment (i.e. the International Trade Electronic General Service Platform, an applied research topic of AI technology and computer legal interpretation technology in the paperless field of international trade, belonging to the applied research category of legal informatics, which will be introduced and discussed in subsequent chapters). This topic involves the linkage experimental environment of multinational ports, far beyond the observed climate of Edwin Hutchins ships and ports in that year (see Chap. 1). In addition, the sharing system in the TEGGS experiment is directly involved in the translation action of multiple artificial intelligence agents and the direct decision-making behaviour of the system. The real trouble arises: the direct intervention of non-human artifacts and the universal nature of human beings brought me the deep dependence of Dual-Brain governance responsibility penetration and Sociality Brain. Inspiration by the TEGGS experiment enables us to be aware that the intelligent machine or agent will step its show of overall high intelligence function through this wisdom sharing system and gradually become one of the essential participants in social activities without the necessity of waiting for the day when a single strong AI is born. Therefore, a brand-new Dual-Brain coexisting with the human brain and Sociality Brain will be ushered in.

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In addition, it raises more profound questions: Will the Sociality Brain kidnap us? Where should we think on AI governance steps first, jurisprudence or philosophy? What kind of human-computer ecological order will Dual-Brain be? Is there a “Mindinspired” phenomenon in the Sociality Brain? Should our thinking on AI governance be based on jurisprudence or philosophy first? ... I decided on reflection to try again, that is, to work on The World of Dual-Brain from the perspective of philosophy of science, based on The Sociality Brain-The Formation and Evolution of Wisdom Sharing System. It can be found from the research on social changes caused by the development of intelligent technology that most experts in various countries adopt the observation pathway of technology itself, technology governance, or the combination of technology and legal system. However, technological administration has encountered the problem that the uncertainty of multi-agent collaboration has surged in the era when scientific and technological progress and integration develops. These new problems and phenomena can no longer be entirely solved by the existing pure technical governance thinking, traditional cognitive science, or social science theories (pragmatism theory, embodied cognition theory, communication theory, distributed cognition, and actor-network). Many aspects of social development have confirmed the existence of the trend towards an Off-site Economy supported by mobile intelligent terminals” and the reality of Sociality Brain since 2008. The prevailing fact that “without mobile phones, our life will be troublesome, and our souls will be siphoned away” also confirms that the wisdom sharing system is developing and growing. After some thinking, I decided to try again. Trying to build on the writing of The Sociality Brain-The Formation and Evolution of Wisdom Sharing System, and then compile the book The World of Dual-Brain with a perspective on philosophy of science. The arrival of the coexistence of the Sociality Brain and the human brain is the inevitable result of the continuous integration and optimisation of the physical world, biological world, and spiritual world. This evolution is a process in which human beings re-recognize the world and themselves, which is not only the evolution of the natural person’s mind, the continuous reshaping of the concept of the human-machine community but also the process of emergence of human-machine symbiotic mind-inspired emergence and the subsequent evolution of new order. In essence, this is the adaptation of natural persons to the change of the relationships among all things in the world. In this sense, The World of Dual-Brain is the redevelopment of human cognitive theory and order theory and a breakthrough in traditional theory and ideology, primarily a breakthrough in the bondage of instrumental rationality ideology and pure biological brain-mind cognitive theory. I hope it will provide new thinking, a new method, and a new pathway for promoting the upcoming human-machine harmony and further developing the global economy. It is expected that The World of Dual-Brain will jump out of the human society and the long-standing thinking inertia and provide a brand-new skylight for thinking about the structure and order governance reform of the intelligent social economy.

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Only the significant development of high-tech (especially intelligent technology) will continuously expand the cognitive boundary of natural persons, which is the exact way to overcome the inherent shortcomings of natural persons constantly; Only by overcoming the deficiency of natural person’s interest trend nature can we always be in the dominant position of human-machine symbiosis world. Off-site Economic Awareness, the Sociality Brain-The Formation and Evolution of Wisdom Sharing System and The World of Dual-Brain are related and progressive: (1) it is predicted by observing the development of high-tech that the main form of social activities dominated by scene will gradually turn to off-site; (2) it is found by observing the development of high-tech integration that the wisdom sharing system is taking shape, which promotes the acceleration of off-site (the content of Off-site Economic Awareness). (3) through the observation on the wisdom sharing system, it is found that the intervention of agents changes the specific conditions for the emergence of the wisdom sharing system, which enables some brain-inspired functions to appear in the system, and evolves into the Sociality Brain with brain-inspired functions, gradually (the content of The Sociality Brain). (4) it is found via the further focus on the structure and intelligent ethics of Sociality Brain that Sociality Brain will be the key of all parties‘ dispute (including human and machine). How to ensure the healthy development of the Sociality Brain? (5) it is found by observing the phenomenon of Mind-inspired in Sociality Brain that the key to the harmonious governance of human-machine symbiosis is to protect Sociality Brain, and more importantly, to cultivate healthy mind-inspired through Sociality Brain (the content of The World of Dual-Brain). As for The World of Dual-Brain, I try to eliminate the previous puzzle of communication theory explanation between individual and individual, individual and group, and group and group in combination with the development of science and technology and philosophy. Then, I stride into a new world in which human interactions with AI agents, guided by cognitive expansion, ethical observation, and changes in humanmachine order governance. It is hoped to be concluded that the whole world unites to accelerate the development of intelligent high-tech technology, re-evaluate the variables of relationships among scientism, humanism, globalism, and nativism, and quickly cross the essential critical point of decoupling technological development from regional interests, which is the beginning of human-machine harmony. The parallel here is the process of unfettered self-contemplation. Concepts such as “Wisdom Sharing System”, “The Sociality Brain”, “The World of Dual-Brain” and “Off-site Economic Civilization”, especially the viewpoints such as “Basic Contradiction of Intelligent World”, “Class Analysis and Division in the World of Dual-Brain” and “Mind-inspired” put forward for the first time in the book, maybe accompanied by an imperfection in academic concepts or demonstration process. I don’t know how many greater criticisms will come from academic circles, especially the logical intellectual inertia of “emphasising argumentation over thinking” generally exists in philosophical circles. What I can do is to satisfy the balance of specification and argumentation as much as possible.

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This new philosophical thinking transcends the natural person, society, and biological brain category. Even though it is seriously lacking in depth and argumentation, I firmly believe that: In this critical period of human development, an open mind is required to grasp the central vein of the evolutionary integration of the physical, biological and spiritual worlds and the continuous self-reinvention and evolution of human beings, to adequately capture the innovative cultural features of the off-site universal sharing, and to provide theoretical support for the upcoming community of human destiny in the age of intelligence. Then, this is still a very historically positive discourse, even if it is mercilessly criticised. Hangzhou, China September 2020

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Weizhi Zhang5

Author: Weizhi Zhang, Head of Academic and Project Coordination of Center for Culture of Science, Technology and Industry, Zhejiang University (CCSTI), Dean of Nansha Guangzhou Institute of Creativism Legal Informatics and Application.

Acknowledgements

As seasons run, it is time for artificial intelligence. At first, I was concerned about something when trying to carry out interdisciplinary research with a philosophical perspective. The key is that I was at a loss and knew nothing where to start facing the mysterious and magnificent intelligent world because of my lack of sufficient understanding of intelligent technology and the Philosophy of Science and Technology. Encouraged and helped by various circles, it was decided that tentative research on the off-site economy and the world of Dual-Brain would be carried out, starting with the philosophy of science and technology. Sincerely, I lament the importance of continuous learning and re-learning now. It is life-oriented and social, which continues encouragement and support from relatives and friends instead of isolated self-learning. A million of support and help was received from my tutors, leaders, colleagues, students, and various sectors, such as Zhejiang University, University of Hawaii, Peking University, Zhejiang Normal University, East China University of Political Science and Law, University of Luxembourg, United Nations International Trade Centre, Zhejiang University Press, government departments and industry associations since my presentation to research ideas of “Off-site Economy supported by mobile terminals” and “Wisdom Sharing System” in 2008. Especially, I was supported powerfully by Hu Zhenyu, a doctoral supervisor of Zhejiang University, and other leaders in Zhejiang University when it was just a hazy and immature idea. Zhejiang University initiated Zhejiang University Innovation Institute and the first particular research institute (Yuanzheng Mobile Intelligence Research Institute of Zhejiang University), I was honoured to be the first director. Since then, the research on the Off-site Economy and Wisdom Sharing System has officially has been started. This research has been encouraged and supported by Prof. Chung-Ying Cheng and Prof. Roger T. Ames from the Department of Philosophy, the University of Hawaii, Academician Tang Xiaowei, Vice President Luo Weidong and Prof. Sheng Xiaoming from Zhejiang University. Later, I was given long-term guidance and help in Philosophy of Science and Cognitive Science by teachers from the School of Philosophy, Zhejiang University, such as Prof. Sheng Xiaoming, Prof. Li Hengwei, xi

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Prof. Ni Liangkang, Prof. Cong Hangqing, Prof. Liao Beishui, Prof. Pan Enrong, Prof. Chen Yajun, Associate Prof. Zhang Li, Research Fellow Bai Huiren, Dr. Yu Xiaohan, etc., as well as the discussion and selfless support from Associate Prof. Zhang Yin from College of Computer Science and Technology, Prof. Lu Jing from School of Economics, Associate Prof. Lu Jiaying from School of Management, Zhejiang University and Associate Prof. Liu Yanfei from Zhejiang Sci-Tech University. Many thanks to the developers of TEGGS. Thanks a million, Dr Liu Jianmin, Zhejiang Normal University, Dr. Ruan Fan, Zhejiang University of Technology, Ph.D. candidate Qiao Lisha, University of Luxembourg and postgraduate Mao Jiali, Chiang Mai University, Thailand, who participated in the collation and translation, for your joint research and hard work. Their help and encouragement supported me to master the knowledge in different disciplines and explore the human and machine symbiotic order so that we can usher in the publication of The World of Dual-Brain. Thanks to my family, friends, colleagues, industry professionals, and various organisations and institutions (including the publishing house) who care and support me. Hangzhou, China October 2021

Weizhi Zhang

Outline

Disillusionment and sobriety, kidnapping and escape. How do realize the harmonious coexistence of humans and machines in the DualBrain world of wisdom sharing? The World of Dual-Brain, consisting of two parts (eight chapters), carries out exploratory thinking on human-machine symbiosis world cognition, human-machine ethics, and the Dual-Brain world justice. Part I, Due to Cognition, consisting of Chaps. 1–4, expounds the author’s selfcognition about the development of intelligent technology and the intelligent world. Chapter 1 Cognitive Challenge. The development of intelligent science and technology has caused us to think about the logical, conceptual, or theoretical changes of the creators, users, service objects, and relations of engineering and technology, which force us to return to the cognitive perspective of the development of science and technology and the redevelopment of human society for re-examination. Chapter 2 The Birth of Human-Machine Knowledge. How can human beings improve their overall cognitive ability through a human-machine hybrid mechanism while using their cognitive ability? Where should we find an explanation for humanmachine hybrid cognitive achievement? Chapter 3 The Kidnapping of Dual-Brain. It can be found from all kinds of traditional cognitive theories that they focus on the human “mind” and “brain”, which are stuck in the cognitive activities and cognitive processes formed in the brains of biological individuals. why is there only one way to unfold the “mind” of the biological person? Chapter 4 Protect the Sociality Brain. The Dual-Brain world reestablishes the essential relationship between the life of one biological person and that of another, AI agent and the physical world, the biological world, and the spiritual world. Humans begin to fully experience, understand and practice social relationships and brand-new social responsibility with the new world. Part II Symbiotic Order, consisting of Chaps. 5–8, expounds the author’s thinking on the construction and governance of human-machine symbiosis order and re-selfcognition of off-site economic awareness.

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Chapter 5 Class Division. Biological individuals and their organizations (including governments and super technology companies) become tools of intelligent tools. It is not desirable. New questions arise in the development of philosophy, which enables it to be more necessary to advance towards the ontological new cognition about human-machine symbiosis environment. Chapter 6 The Nonhuman Order with Humanity. When an intelligent body (machine knowledge system) is no longer an object in the traditional sense of an artefact and is no longer a product of science fiction, discursive and imagination, but an artefact endowed with personalized and autonomous wisdom, then many major theoretical issues such as the original social foundation theory and normative order will face a breakthrough. Chapter 7 Escape from Kidnapping. Only a small number of biological persons who remain unique souls have escaped the kidnapping of the Sociality Brain preference and self-awareness. Chapter 8 Building a Mind-inspired Society. Off-site economic awareness belongs to the Sociality Brain mind-inspired in the Dual-Brain world and the awareness of comprehension and exploring of new hierarchical governance in human-machine symbiosis society. It is essentially the separation of the truth, goodness, and beauty of the biological person from their greedy and ferocious nature. The truth, goodness, and beauty of human beings will evolve freely and we usher the “Off-site Economy”6 civilization of the Dual-Brain world.

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Weizhi Zhang (2016), Off-site Economic Awareness, Hangzhou: Zhejiang University Press.

Contents

1 Prolegomenon . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.1 Cognition Differences and Pragmatic Action Effects . . . . . . . . . . . . . 1.2 Mind-Inspired and Responsibility Penetration Blocking of Sociality Brain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.3 Liberation of Ideology and Human-Machine Symbiosis Community . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Part I

1 2 8 13

Due to Cognition

2 Cognitive Challenge . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.1 Port Intelligent Interaction Experiment . . . . . . . . . . . . . . . . . . . . . . . . 2.2 Hutchins Ship Experiment . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2.3 ANT Viewed from TEGGS Experiment . . . . . . . . . . . . . . . . . . . . . . . .

21 21 25 31

3 The Birth of Human-Machine Knowledge . . . . . . . . . . . . . . . . . . . . . . . . 3.1 Formation of Wisdom Sharing System . . . . . . . . . . . . . . . . . . . . . . . . . 3.2 Intervention of Multi-Agent . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3.3 The Birth of Sociality Brain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

37 37 42 46

4 The Kidnapping of Dual-Brain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1 Extension of Human “Brain & Mind” . . . . . . . . . . . . . . . . . . . . . . . . . 4.2 Infinite Sociality Brain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.3 The Structure of Dual-Brain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

53 53 61 65

5 Protect Sociality Brain . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5.1 Algorithm Freedom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5.2 Data Rights . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5.3 Innovation Monopoly . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

71 71 75 80

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Part II

Contents

The Symbiotic Order

6 Class Division . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6.1 Who Is It? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6.2 Who Am I? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6.3 Evolution of Community . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

87 87 93 99

7 Non-human Order with Humanity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7.1 The Symbiotic Ethics of Science and Technology . . . . . . . . . . . . . . . 7.2 Human and Non-human . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7.3 Class Correspondence of Ethics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

105 105 110 115

8 Escape from Kidnapping . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8.1 Return of Earth Carrying . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8.2 Preference and Dependence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8.3 Escape from Kidnapping . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

123 123 128 133

9 Building a Mind-Inspired Society . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9.1 Class Connotation and Proportion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9.2 Construction of Mind-Inspired Model . . . . . . . . . . . . . . . . . . . . . . . . . 9.3 “Multi-level and Plural Monism” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9.4 Essence of Off-Site Economy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

139 139 144 150 155

Appendix: AI, a Revolutionary to the World Trade Model . . . . . . . . . . . . . 161 AI, a Revolutionary to the World Trade Model . . . . . . . . . . . . . . . . . . . . . . . 165 Afterword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177

About the Author

Zhang Weizhi, male, born in Hangzhou, Zhejiang province in 1962. Engaged in the practice and comparative study on the integration of regional culture and economy, and research on interdisciplinary, cross-industry and crossregional production, education and research, and the globalization of digital economy based on explorations of the development of Philosophy of Science and Technology in the new era, who is the originator of theories, concepts, and propositions such as “Off-site Economy”, “Wisdom Sharing System”, “Sociality Brain”, “Mindinspired”, “Eco-model of Human-Machine Symbiosis”, etc. Publications: Off-site Economic Awareness, The Sociality Brain-The Formation and Evolution of Wisdom Sharing System, Changing on International Trade by AI, Be wary of “Internet+” labeling‚ The Path of ChinaAfrica Economic and Trade Cooperation in the Context of Trade Digitization‚ Digital Trade and Structure Innovation, Introduction to Off-site Economy and Wisdom Sharing System, Off-site Economy Supported by Mobile Smart Terminals, etc. Positions: Work in School of Philosophy, Zhejiang University, as the coordinator of academy and project in the Center for Culture of Science, Technology and Industry, Zhejiang University, with concurrent posts, such as the president of Nansha Guangzhou Institute of Creativism Legal Informatics and Application (NGI for short), an industry expert in cooperative teaching at Polytechnic Institute, Zhejiang University, an expert committee on trade digitization of xvii

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About the Author

Bureau of Quota and License Affairs, Ministry of Commerce, PRC, a member of Innovation Culture Expert Committee, Innovation Design Industry Strategic Alliance of China, the managing director of China Association for Quality Promotion, a member of Expert Consultation Committee, China Electronics Chamber of Commerce, the vice president and distinguished professor of CECC Business School. Translator: Linlin Feng Collation and Proofreading of Manuscript: Jianmin Liu, Lisha Qiao, Jiali Mao, Fan Ruan.

Chapter 1

Prolegomenon

This is an era of great integration of the physical, biological, and spiritual worlds. Metaphysical and physical changes and invariants are constantly going on in the physical world, biological world, and spiritual world, which have triggered significant changes in the relationship among all things in the world and social structure, significantly changed the communication mode between individual vs individual and individual vs group and objectively caused significant changes in social culture, economy, and social order. “Integration takes place not only in engineering systems but also in the social system and connections between them,” emphasised many times by academician Tang Xiaowei1 during the seminar on “General Integration Theory” at Zhejiang University. Entering the twenty-first century, the new generation of information communication technology and intelligent engineering technology are rapidly integrated. Technology integration and social integration promotes the machine knowledge system, which starts the intervention of Artificial Intelligence (AI for short) agent with machine knowledge into every corner of our lives. A new communication subject-Agent has been added in social activities, and the human-machine collaboration in which multi-agent directly participate in social movements begin to emerge. However, human-machine integration’s high uncertainty of action effect blocks the penetration of governance responsibility in an intelligent society.

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Tang Xiaowei, a physicist of nuclear physics and high energy, member (academician) of Academic Divisions of the Chinese Academy of Sciences, Professor and Doctoral Supervisor of Department of Physics, Zhejiang University, who contributes to the cause of atomic bombs and hydrogen bombs in China, incredibly, is engaged in interdisciplinary research such as biophysics, medical physics, nuclear medicine, brain science and natural science study of consciousness.

© The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7_1

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As we all know, Pragmatism2 shows a tremendous driving force in contemporary intelligent technology. However, the boundary between humans and machines begins to blur today’s intelligent world. The vastly changed human-machine relationship challenges philosophical issues such as “human value” and “human subject status”, which directly challenges the pragmatic action effect value theory. Therefore, various contemporary philosophical ideas represented by Pragmatism need to keep pace with the times. Science pursues “fact” with “description”, not only the truth but also the power of human beings to conquer nature. Science has priority in the description, but it does not mean that the development of philosophy and sociology research has stopped. On the contrary, philosophy and sociology have been based on the uniqueness of humans and the brain since their birth. However, there is an essential field in human society in addition to the “description” of science, that is, design norms (law/system/morality/ethics/cognition/concept, etc.). All-natural sciences contain criteria that cannot be dealt with by descriptivity to express science principles. In addition to the natural field, human life lies in the norm, where philosophy is just active. So, scientists will not go to philosophy for inspiration and methodology if philosophy fails to keep up with science.3 As for philosophy, no matter which school has developed to the present age, it belongs to scientism and humanism, two schools of thought. However, the integration of science and technology has dramatically changed productivity, social structure, and governance, leading to new challenges for both scientism and humanism. The progress of intelligent technology constantly expands the cognitive boundary, which enables us increasingly to be aware that the truth of the intellectual world will no longer only exist in “inference of rationalism”, “cognition of empiricism”, “usefulness of pragmatism”, and so on. How should we define and understand the world of Dual-Brain, and where should we start the exploration? Where will it be? Now, let’s start discussing related topics of “the world of Dual-Brain” from cognitive intelligence science and technology.

1.1 Cognition Differences and Pragmatic Action Effects Known knowledge and social experience of the biological person determine the cognitive bias to new objects. From all walks of life, there are severe differences in the discussion on the challenge of social change caused by intelligent technology that revolves around the 2 Pragmatism: Pragmatism is derived from the Greek word π ρ α γ μ α (action). Modern philosophical schools, which came into being in the 1970s, regard determining beliefs as the starting point, taking actions as the main means and obtaining practical results as the highest goal in their basic programs. 3 Pan Enrong, Zhang Weizhi. 2018. Chinese Science Daily, 7th edition. https://news.sciencenet.cn/ sbhtmlnews/2018/12/342121.shtm. Accessed 24 December 2018.

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development of highly intelligent technology represented by AI. Most people in the industry think along technical paths or around the immediate consequences of a particular intelligent technology or the jurisprudence of intelligent governance. Generally, AI is divided into three stages according to intelligence degree: weak AI, strong AI, and super AI. Generally, there are two camps: optimists and pessimists. The optimists believe that AI is still in the stage of retarded tools. It partially imitates human knowledge at most, far from the biological person’s brain but just a technology that will never realise emotion. Until today, people don’t even fully understand their brain mechanism and consciousness generation mechanism, let alone scientists and engineers may imitate the consciousness and feeling of the human brain. In addition, the so-called strong AI era is far away, which may never come. Even if strong AI eventually appears, it will only be equivalent to a child’s intelligence at most. Therefore, the development of AI is not terrible. It is just an intelligent tool that will provide complete service with the full range. Consequently, it is unnecessary to worry excessively that the development of high-speed AI technology will bring threats to humanity. However, the pessimists think that whether AI is controllable or not cannot be judged so early. There is significant uncertainty in the development of intelligent technology. In the future, AI may develop self-language and self-will that may have conflicts with human beings. Once it breaks away from the shackles of humans, it will conduct self-redesign acceleratively. If this machine develops to be uncontrollable, human beings will be threatened as never before, bringing disaster to human society. In other words, AI can develop super machine intelligence with self-awareness when machine knowledge is perfectly compatible with human brain intelligence in the future. If it is the case, human beings will no longer be able to compete with it due to the restrictions of long biological evolution. We will be despised or marginalised and even be replaced and destroyed by AI. We hold that the significant differences between the two viewpoints reflect the major fundamental cognitive biases of disputing parties in the cognition of technology integration and human-machine hybrid knowledge system in the new era. It is all about cognition. Known knowledge and the natural person’s social experience often determine the cognitive bias of new objects. It can be found from widespread views of optimists and pessimists of AI at present: First, almost all of them inadvertently discuss AI-related cognition based on comparing the functions of a certain kind of AI technology or an AI product with the complete functions of biological person brain. Therefore, this led to the hypothetical thinking of a single intelligent body or intelligent machine (or robot) as an intelligent construct integrating a single body and a single brain like a biological person. The single agent or intelligent machine (or robot) is regarded as hypothetical thinking of integrating a single body and individual brain like a biological person. Second, they believe machine knowledge systems and human biological intelligence as the same one generally, both of which show the inertia of technical thinking and unconsciously judge machine knowledge systems

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or machine intelligence according to various standards of human knowledge systems from anthropocentrism. The cognitive misunderstandings of them: (1) the confusion about agency and subjectivity of agent; (2) the confusion about functions of a single agent and the whole Sociality Brain4 with multi-agent collaboration (which will be discussed in following chapters); (3) the existing natural person knowledge and legal thinking of human social ethics is directly applied to the cognitive error of human-machine hybrid society; (4) the technical dependence in governance; (5) the origin of good and evil of machines is not viewed through the operation mechanism of agent and the formation process of human-machine symbiosis order. Various intelligent practices that have taken place in the objective world have preliminarily proved that the integration of intelligent technology contributes to the formation of wisdom sharing system. Some functions and effects of AI in specific social activities (including industrial Internet and social media, etc.) show the wisdom that is similar to the wisdom of the natural person, occasionally. However, it can be found by comprehensive observation that the human knowledge system is not the same as the machine knowledge system. Physical machine knowledge and biological human knowledge are two knowledge systems that are entirely different in terms of their respective generation paths and essences (which will be described in Chap. 3). In the research related to artificial intelligence, we can see significant differences in the definition and cognition of ontology between philosophy and the field of information technology. The ontology in philosophy means that the origin or matrix of the world (steps from ancient Greek and Roman philosophy) belongs to the real essence (the essence of existence) concerned by metaphysics. Ontology in the field of information technology refers to putting forward the basic terms and relations that constitute the vocabulary of related fields and perfecting the formal specification of a shared conceptual model through the extension rules of these terms. Differences between two definitions of ontologies arise from differences in the problems to be solved by cognition, one of which in philosophy is issued about solving problems, which is the foundation of social environment and social order change for problem-solving; the other in information technology is to solve practical problems. The cognitive difference to ontological connotation leads to a second enlargement of the conflict between instrumental rationality5 and value rationality6 in an intelligent society.

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Zhang Weizhi. 2017. Sociality Brain -Formation and Evolution of Wisdom Sharing System. Hangzhou: Zhejiang University Press. 5 Instrumental rationality confirms the usefulness of tools (means) by practice, which is a kind of value with tool worship and technicalism as its survival goal. 6 Value rationality means that the actor pays attention to the value that the behavior represents, whether to realise social fairness, justice, loyalty and honour. It focuses on the rationality of behaviour from the perspective of some substantive and specific values.

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Fig. 1.1 Intelligent technology benefits the integration of trade-industry-service

The uncertainty of the action effect of the wisdom sharing system increases rapidly (Figs. 1.17 and 1.2) with the progress of science and technology and the continuous intervention of multi-agent. We have encountered the uncertainty of predicting the action effect and the obstruction of action responsibility penetration. The emergence of the human-machine hybrid also disrupts the fairness and justice of the pragmatic action process. It is challenging to solve the cognitive difference for the intelligent world in practice and result theory using pragmatism’s traditional action effect theory. Qian Xuesen8 pointed out in the research of System Engineering Theory that some seemingly unreliable parts (components) can form an excellent and most reliable system. This philosophical exposition tells us: First, research in the two fields cannot be confusing, one is about components, and the other is the systematic research on component integration. Next, the optimal combination is the key to a system. Individuals and the whole interact and influence each other; those seemingly unreliable individuals will enable the whole to be more potent by integration and optimisation and form the most reliable integrated system. Similarly, single AI technologies or products or AI classes, as well as individual brains of natural persons, are like brain cells or brain neurons relative to an advanced stage of wisdom sharing system (the Sociality Brain, details of which will be discussed in Chap. 3), as a whole. In other words, the intervention of AI products and the participation of human brains in the wisdom sharing system are like brain cells (or brain neurons) existing in Sociality Brain, an advanced stage of the wisdom sharing system. 7 Figure 1.1 quoted from: Zhang Weizhi, China-Africa Economic and Trade Cooperation under Trade Digitalization. Report on China-Africa Industrial Capacity Cooperation 2020–2021. Beijing: Economic Science Press, 2021. 8 Qian Xuesen (born on December 11, 1911, in Shanghai, China- died October 31, 2009; his ancestral home is Lin’an, Hangzhou City, Zhejiang Province), a world-famous scientist, aerodynamicist, founder of China’s manned spaceflight, academician of Chinese Academy of Sciences and Chinese Academy of Engineering, winner of China’s Two Bombs and One Satellite Meritorious Medal, and known as “the father of China’s space flight” and “the father of China’s missiles”, father of China’s automation control” and “King of rockets”.

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Fig. 1.2 Schematic diagram of centripetal development of increasing uncertainty of action consequences caused by scientific and technological progress

It is the difference between the function of living cells (neurons) and that of the whole brain. So how can we compare the activity of brain cells (or brain neurons) with the overall function or wisdom of the human-machine hybrid shared Sociality Brain? Therefore, instead of discussing how intelligent an AI technology or AI product is, or whether an AI product can approach or surpass the function of the human biological brain, what we should pay attention to is the whole wisdom sharing system, which shows optimisation status and brand-new emergence beyond the sum of all components, brought by the changes of the original distribution and, more importantly, the specific conditions of general integration emergence after the knowledge and tasks of multi-agent and multi-person are distributed and integrated into a brand new, borderless and distributed environment. These constantly emerging and optimising knowledge are followed by reintegration and re-emergence… A phenomenon that has never existed since human activities appears that machine knowledge, machine self-learning and machine initiative enable intelligent machines to show subjective characteristics through wisdom sharing system. At an advanced stage, the wisdom sharing system evolves into the Sociality Brain shared by humans and machines. In other words: First, human knowledge systems and machine knowledge systems are different from each other. Machine knowledge gains human knowledge genes since its birth; secondly, it also shows that biological person is an organism

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integrating body and brain, which has subjectivity, naturally; furthermore, an intelligent machine (including intelligent system or robot) belongs to the separation of body and brain, and their single body does not have subjectivity. The key is that human-computer hybrid knowledge mainly comes from an increasingly developed wisdom sharing system, instead of whether intelligent machines have developed brains or not. The formation and evolution of the wisdom sharing system is continuous integration, emergence, and optimisation process. Especially the integration and optimisation of technical and social systems enable the wisdom sharing system to develop some brain-inspired functions and mind-inspired characteristics, and the wisdom sharing system appears the special function of the “Sociality Brain” shared by humans and machines appears. Knowledge comes from integration, and the latter lies in connection. Sociality Brain is not only the output of technology integration but also a product of great integration of the physical world and social system. Maybe animal intelligence will be integrated into the Sociality Brain in the future. Therefore, the world of DualBrain should not be a simple and direct connection between the human brain and computer technology (or AI agents, intelligent technology). Also, the Dual-Brain will no longer be the Dual-Brain world of the human brain and computer, more specifically, not a single computer or a single AI technology or AI product. The wisdom sharing system is not the third brain (the brain-computer interface is only a way to connect the human brain with the Sociality Brain. The ultimate connection will not be a single supercomputer, but the Sociality Brain shared by human-machine). The world of Dual-Brain can only be that human brains point to another brain together-Sociality Brain, an advanced stage of the wisdom sharing system. It is a coexistence world of the biological human brain and “Sociality Brain” (Sociality Brain is an advanced stage of wisdom sharing system, which will be discussed in Chap. 3). The relationship between dual brains is the relation between biological wisdom and digital intelligence, essentially, which belongs to the reconstruction of the relationship between shared environment and non-shared environment across the physical world and the biological world. The integration of the physical world, the biological world and the spiritual world promoted by the progress of science and technology has not only changed the spacetime environment of distributed cognition but also changed the specific conditions for the emergence of human-computer hybrid knowledge, which leads the action results to be more and more unpredictable. Intelligent technology accelerates the evolution of knowledge, economy, rules, and habits in the shared environment. The Dual-Brain environment promotes developing individual perception, emotion, character, and rationality in a non-shared environment. The phenomenon is not only the creation by humans but also the outcome of the symbiosis and evolution of all things. The progress of science and technology needs the philosophical reflection of technological governance and the participation and advancement of cognitive science

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and philosophy. We need technical research and philosophical research on harmonious ecological integration of human-machine and new theoretical exploration of brand-new cognition and action paradigm of human-machine community. The absence of philosophy to clarify the basic concepts of specific disciplines will lead to a severe misunderstanding of scientific and social development or hinder the growth of normative research in the new environment. Therefore, philosophy of science and cognitive science theories, such as Pragmatism, etc., will hinder the actual exploration of human-machine symbiosis society to a certain extent if they fail to keep pace with the times.

1.2 Mind-Inspired and Responsibility Penetration Blocking of Sociality Brain “Philosophy disciplines and interdisciplinary research have formed relatively independent but overlapping research approaches, such as general philosophy of science vs science and technology studies, natural philosophy vs philosophy of specific sciences, philosophy of technology and engineering, science and technology vs society, science and technology vs engineering ethics, history of science and technology, science and technology culture and spread”.9 Nowadays, the interdisciplinary research of intelligent science and technology is still dominated by natural discipline groups, focusing on the physical world, the combination of the biological world and the spiritual world, the combination of the physical world and the spiritual world. However, there is little research on integrating the physical world, the biological world, and the spiritual world at home and abroad. Historic breakthrough appears in basic research and application of brain science in recent years. Brain-inspired AI computing technology and devices have been developed based on the exploration of brain cognitive principles. The research on brain-inspired intelligence is to establish a research method close to (or even beyond) human intelligence by imitating the processing mechanism of the human brain, which has become a hot subject. In our opinion, brain-inspired research still belongs to the category of agent research, and its achievements will be integrated into the Sociality Brain. In other words, progressive agents will also be distributed in the wisdom sharing system to promote the Sociality Brain further. Hence, a new issue arises: as more and more agents (including research results on brain-inspired) lead to more abundant human-machine hybrid knowledge in the Sociality Brain, its application results also show an increasing uncertainty. The increasing uncertainty of intelligent cognitive bias and action effect leads to the change of research methods & objects of intelligent engineering ethics and social 9

Duan Weiwen, director/research fellow, Philosophy of Science and Technology Research Office, Institute of Philosophy, Chinese Academy of Social Sciences, and director of Science, Technology and Social Research Center, Chinese Academy of Social Sciences. Journal of Changsha University of Science and Technology (Social Science), No. 1, 2021.

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governance in the intelligent world. It is no longer possible to simply directly use the social administration thinking of biological people. The human-machine symbiosis order can no longer be regarded as a single biological person’s legal, social order. “Jurisprudential thinking of purely single biological human society” must be removed more or less. Therefore, another question arises: Is there another logic behind the biological person’s uncertainty that can’t be directly predicted? Is it possible that there is a “mind-inspired” phenomenon in the Sociality Brain? Is the mind no longer a phenomenon peculiar to the biological person? Professor Chen Yajun10 from Zhejiang University pointed out at the “Contemporary Cognitive Science and Pragmatism Conference” of Zhejiang University in May 2021: “Unlike James, Dewey opposes research via introspection, which is a direct inward observation. He believes that it is impossible because hypothesis, as the premise of all observations, is not the product of introspection.” “The mind exists in the whole natural and social environment instead of a residence,” he further pointed out. Communication and interaction produce emotional flow and knowledge flow by efficient network mechanisms. A mind net starts to be built among human minds. Nowadays, AI technicians inspired by “Theory of Mind” try to make a neural network of mind theory, which can be understood and explained by other agents through selflearning simulation of multi-agent AI system and proved by a series of experiments that it has mind ability, which is called “Machine Theory of Mind”. What does it mean that one agent can “understand” another agent? Will the Sociality Brain shared by humans and machines produce an extraordinary mind phenomenon with another form when these mutual understanding agents and human brain wisdom are integrated into the Sociality Brain? That is, humans and machines act together in the Dual-Brain world? Along the technical pathway of “machine mind” and the development pathway of Pragmatism, it seems possible and necessary to eliminate the research on humanmachine symbiosis “mind-inspired”, which starts from a single biological brain. It is also possible that a “mind-inspired” phenomenon occurs in the Sociality brain. It can be regarded as that the research of cognitive science theory about intelligent society will observe the existence of human-machine hybrid mind without the long-term kidnapping of embodied ideology if the hypothesis holds. Maybe we will think outside the traditional psychological ideology and find a new way to explore the cognitive theory of human-machine symbiosis, which is entirely different from studying the natural person’s mind. This research object is named: Mind-inspired research of Sociality Brain, mindinspired (see Chap. 4) for short. The subsequent research experiment on the intelligent subject of international port interconnection also preliminarily proves the possibility of this research viewpoint. Unique research on improving the effectiveness of TRADE FACILITATION 10

Chen Yajun, a former professor at the School of Philosophy, Fudan University, director of Dewey Center and doctoral tutor, is now a professor and doctoral tutor at the School of Humanities, Zhejiang University.

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AGREEMENT (TFA for short) was started at the end of 2015. The first conclusion of the research group after preliminary modelling and pre-evaluation is that TFA is essentially the implementation of the United Nations paperless trade action based on the development of ICT and high-tech. It objectively causes the imbalance of profits in trade facilitation among different countries, regions, and people because of the uneven development of science and technology among different countries, regions caused by the high degree of ICT specialisation, and the differences of laws and regional cultures among different countries, regions. The international community needs a global integrated service ecosystem for international trade digitalization to alleviate the international digital divide and meet the digital needs of cross-border trade manufacturers (especially SMEs) among countries’ regions for convenience, compliance, high efficiency, and low cost. The planning and design of the International Trade Electronic General Service Platform (TEGGS for short) were started according to the first conclusion of the research. It was tentatively built. By efforts in several months, the prototype of this platform was shown to the outside in April 2016, and the preliminary research results were published at the 6th Asia-Pacific Economic Cooperation (APEC for short) E-Commerce Business Alliance Forum in June of the same year, which aroused attention from relevant organisations at home and abroad. A choice has emerged with the change of the international situation and the development of the TEGGS system: Should it be based on a multi-system interconnection platform or an intelligent human-machine collaboration system because of the multi-system connection and collaboration of intelligent technology access? A Multi-system Interconnection Platform belongs to information engineering, which is used to realise the interconnection and intercommunication of cross-border multi-system information (including electronic port systems of various countries and regions) and the background cross-border comprehensive operation of the platform. Much practical work is still committed to the paperless manual processes distributed in multiple countries and parts (such as preparing massive port legal texts, etc.). The advantage of this model is that the responsible subjects of each cross-border link are precise. An Intelligent Human-Machine Collaboration System belongs to intelligent engineering, which carries out complex data processing through intelligent technology based on the platform, that is, to realise comprehensive platform automation and the replacement of the mass manual preparation and execution of port legal texts by large-scale machines. It contributes to the decrease of digital execution cost and the increase of the efficiency of international trade. It is challenging and essential how to realise machine interpretation and automatic compliance translation of legal texts at ports in various countries and regions based on respecting the rules of multiple systems and different laws through computer legal interpretation technology. Considering the current technological trends, the research group choose to create an Intelligent Human-Machine Collaboration System. Computer legal interpretation technology, which tries to endow intelligent systems with the thinking characteristics about interpreting port laws, is the progress of Legal Informatics and a vital direction of the intelligent language. This choice brings technical and social challenges. The

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choice of intelligent human-machine collaborative system research and development determines that it must face the computer interpretation of trade laws in countries & regions, laws and regulations at different ports and the responsibility penetration of different cross-border subjects. It involves not only the research of software and hardware integration of computers, intelligent software, electronic evidence, system control, IoT, and many other majors but also the translation collaboration and integration of different economic policies, laws, and regulations, cultural characteristics, and so on in the world in the future. The preliminary practice of TEGGS proves that the legal penetration of taking the natural person or responsible person society as the responsibility object is blocked by technology integration and social integration. The human-machine community encounters high uncertainty of responsibility brought by human-machine integration. The agent of the TEGGS experiment has the ability of self-judgment, self-decision, and self-execution, in which the fact that it can participate in some human legal acts independently appears. Therefore, significant changes happen to the cross-border trade responsibility penetration of the TEGGS system. For example, traditionally, the manufacturer’s responsibility for fraud of customs declaration subject should be bored; the agent bank should bear the responsibility of traditional customs declaration agent bank to cheat deliberately. However, an intelligent system agent (or machine agent) system (or machine) has no subjective intention for mistakes nowadays. It often ends up on the non-fault customs declaration manufacturers in various countries & regions, which is inappropriate. So, who should bear the responsibility for agent errors? Does the agent of TEGGS qualify for a legal subject in the sense of social governance? Today, the rapid development of intelligent technology cannot be ignored when AI has developed to the intelligent stage. From the perspective of social concern and social influence rather than technical difficulties, the development of science and technology will lead to changes in social structure and world trade order, thus leading to changes in the economic order and even world governance order. Objectively, it can be found that scientific and technological talents have created various human-machine hybrid machine knowledge systems for task execution. Moreover, these agents (knowledge systems) start to show their knowledge, autonomous emotion, or unique mind-inspired. Immediately, these achievements have brought us the significant risk of losing control of social order in the traditional sense. The progress of science and technology, the integration of knowledge, and the sharing of wisdom enable human beings to control not only nature but also themselves, and then control human thoughts, awareness, memory, and mind, thus giving birth to a new Sociality Brain with functions similar to the human brain. Knowledge and decision-making are no longer the exclusive domain of human brains. Suddenly, we will find that the road of technical governance under pure logical thinking is increasingly challenging to be solved. It seems that the post-philosophical era when the philosophy of science still exists has arrived. The importance of Philosophy of Science lies not in its former form, nor its retired content, but in how it functions in its times. We attempt to think

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about the internal mechanism and trend of the Dual-Brain world by observing the development process of off-site economy and society in the way of philosophical thinking of science, aiming at some new phenomena and new problems, to promote all sectors of society to participate in the theoretical discussion in this field. The essence of human-machine off-site symbiotic order is a process in which human-machine subjects gradually reach harmony and agreement. It reflects the relationship between different subjects (individual ethics) and human-machine pluralistic collective ethics in the Sociality Brain. We will no longer remain in the direct empirical approach of action-outcome observation or prediction. We will no longer be stuck in the only research object of the biological person society because of the changes in the research objects of engineering ethics and social governance in the intelligent world. In addition, it is recognised that people originally endow the machine with intentions through direct calculation or Sociality brain. Therefore, it can be said that the essence of agent good and evil is the representation of human good and evil in different forms in the Sociality Brain. We were neither concerned with the professional ethics of scientific and technical personnel nor the single machine ethics observation but turned to the Sociality Brain mechanism research and human-machine symbiosis as a genuine ethical concern. It is a concern for the Sociality Brain mind-inspired triggered by a philosophical, psychological perspective. In addition, technology is a mirror that reflects the nature of who we are and what we value as human beings. Maybe the new class division and proper class isolation in the human-machine symbiosis world is an effective and inevitable development method for the research on Brain-inspired Mind. It is expected that the unhealthy nature of the biological person will be appropriately stripped by separating the leading agent from the linked agent corresponding to humans in different classes (which will be discussed in the following chapters). The separation is a kind of non-compulsory power isolation, which is naturally formed in class separation in the Dual-Brain world. Firstly, two classes of human-machine are formed under the role of Sociality Brain; secondly, the natural person class is divided into two categories, gradually. Finally, the first class of new philosophers, the second class of social humans, and the third class of the intelligent agent are formed (see discussions in Chaps. 6 and 7). Eventually, only a small number of natural persons evolve into the new philosopher class and move towards Off-site Economic Awareness, thus ensuring the goodness of harmony of human-machine symbiosis ecology in the Dual-Brain world. At this point in the discussion, we are reminded of “Social Darwinism”. (Social Darwinism means various theories and societal practices that purport to apply biological concepts of natural selection and survival of the fittest to sociology, economics and politics, and which were largely defined by scholars in Western Europe and North America in the 1870s). The Sociality Brain was eventually born with the continuous innovation of intelligent technology and the continuous progress of human cognition. Along with the human brain’s evolution and technology’s development, the virtual world inside the human brain and the natural world outside the cranium have been

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fighting and progressing together. At this time, the Sociality Brain is no longer just a collection of biological brains, but a collection of various artificial intelligence agents and every human brain. Thus, the Sociality Brain is no longer a reaction to the intracranial world but becomes an overlapping reaction area between the intracranial and extracranial worlds. This is part of an overall natural evolution. However, if we take the theory of natural evolution directly to explain the theory of social development in the Dual-Brain world, then, there is a major problem with social Darwinism. The problem lies mainly in the disguised displacement of the laws of evolution. The core basis of natural evolution is the laws of nature. However, traditional Social Darwinism replaces the laws of nature with artificially set social rules. In the interestdriven process of human social development, it is impossible to rely on artificially developed laws that can transcend own control. Nowadays, in an evolutionary environment dominated by Sociality Brain mind-inspired, it is possible and necessary to De-Anthropocentric due to the intervention of artificial intelligence agent with autonomous capabilities. Decentralization here is no longer stuck in the thinking of network dominance decomposition but a self-organizing structure without a dominator which is beyond the direct control of biological humans. Here there exists only the influence factor, the emergent condition-specific influencers, not the absolute controller of the law. The law here is no longer a law of nature, much less an entirely artificially controlled social law of biological man, but a brand-new evolutionary law that emerges from itself in the environment of a human-machine hybrid self-organising system. This explanation of the development of a Dual-Brain society, we can call it: Intelligent Darwin. The analysis of Sociality Brain self-organisation mechanism and Intelligent Darwinism points us in the direction of the research of mind-inspired. Mankind is always on the path of the known-unknown-known cycle. The discussion about Sociality Brain mind-inspired and the corresponding class analysis in the Dual-Brain world inspire thinking and open another sky for discussing human-machine symbiosis ecological governance.

1.3 Liberation of Ideology and Human-Machine Symbiosis Community The development of the human knowledge system is a process of summing up experience and correcting mistakes. It is also a process of integrating long-term social practice and sharing achievements. The co-evolution of biology, civilisation, and technology promotes the knowledge progress of human society, a process in which human explores and accumulates knowledge together. If ideas, meanings, concepts, ideas, theories, and systems are helpful tools for dynamic transformation of a specific environment and tools for eliminating specific troubles and difficulties, the test of their effectiveness and value will lie in completing this work and achieving this effect. They will be reliable, sound, effective, good, real

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if the task is accomplished, once said, John Dewey, a famous American philosopher. John Dewey argued that truth should involve the characteristics of existence and the process of change. Truth is always conceived as a mere emotional satisfaction, a personal comfort, a satisfaction of purely personal needs when people conceive truth as satisfaction. However, the satisfaction here is to satisfy all kinds of needs and conditions of the idea, purpose, and method that cause action, which contains public and objective conditions. Biological evolution distinguishes humans from other creatures, and it is this process finally gave birth to the wisdom sharing system. Human knowledge and tasks start to be distributed, integrated, and evolved in the wisdom sharing system, a brand new, borderless environment. We hold that it is a philosophical era when dogma and Pragmatism undergo fundamental changes. The formation and evolution of the wisdom sharing system have significantly changed the main form of social activities. The highly on-site from the Great Industrial Revolution has gradually transformed into digital off-site. In the new historical environment of human society development, what is needed is a technology research and the research on human-machine harmonious ecological integration from the perspective of philosophy of science. The key to this research is to escape from the dogmatization of mere technocracy and pragmatism, as well as from the traditional social theories and ideologies of the biological person. The World of Dual-Brain aims to eliminate fears about science and create a free global environment for high-tech development. It aims towards a new world of harmony between humans and machines, based on the wisdom of the Chinese tradition in pursuing a harmonious philosophy and the power of global technological advancement by speeding up technological development beyond the current critical point of profit-driven regionalism technical struggle. The World of Dual-Brain, consisting of two parts (eight chapters), explores humanmachine symbiosis world cognition, human-machine ethics, and the Dual-Brain world justice, etc., by focusing on observing the formation and evolution of wisdom sharing system. Part I, Due to Cognition, consisting of Chaps. 2–5, expounds the author’s selfcognition about the development of intelligent technology and the intelligent world. Chapter 2 Cognitive Challenge. Human beings are constantly striving to surpass their natural existence. The great success brought by sci-tech progress and the latent greedy desire and selfish nature of human beings lead some people no longer to regard technology as a means and become unscrupulous. The development of intelligent science and technology has caused us to ponder over the logical, conceptual, or theoretical changes of the creators, users, service objects, and relations of engineering and technology, which force us to return to the cognitive perspective of the development of science and technology and the redevelopment of human society for re-examination. Chapter 3 The Birth of Human-Machine Knowledge. It ushers in the era of humanmachine symbiosis, which will also impact the reconstruction of social order and the

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further progress of human beings. The re-development of science and technology philosophy aims to provide an exact answer to the following questions: How can human beings improve their overall cognitive ability through a human-machine hybrid mechanism while using their cognitive ability? Where should we find an explanation for human-machine hybrid cognitive achievement? Chapter 4 The Kidnapping of Dual-Brain. It can be found from all kinds of traditional cognitive theories that focus on the human “mind” and “brain”, which are stuck in the cognitive activities and processes formed in biological individuals’ brains. However, the mystery of the human mind is called God’s last secret. So, it is still far away to truly uncover the mystery of the human mind. In this case, why is there only one way to unfold the “mind” of the biological person? Chapter 5 Protect the Sociality Brain. The Dual-Brain world reestablishes the essential relationship between the life of one biological person and that of another, AI agent and the physical world, the natural world, and the spiritual world. Since then, people have lived in the new world of Dual-brain of human-machine symbiosis. Humans begin to fully experience, understand and practice the social relationship and brand-new social responsibility with the contemporary world through the maintenance of the Sociality Brain, an advanced stage of wisdom sharing system. Part II Symbiotic Order, consisting of Chaps. 6–9, expounds the author’s thinking on the construction and governance of human-machine symbiosis order and re-selfcognition of off-site economic awareness. Chapter 6 Class Division. Serious questions are brought by the rapid development of the intelligent world to human society: Where is the boundary between biological person and intelligent tool? Who become tools, the intelligent tool or biological person? Have human beings inadvertently and voluntarily become “tools” of machines (or intelligent systems)? Biological individuals and their organisations (including governments and super technology companies) become tools of intelligent tools? It is not desirable. New questions arise in the development of philosophy, making it more necessary to advance towards the ontological new cognition about the human-machine symbiosis environment. Chapter 7 The Nonhuman Order with Humanity. The ontological evolution of the three classes in human-machine symbiosis society promotes great changes in the relationship between person and person, human and things. Many breakthroughs will be made in theories, such as the original social basic theory and normative order; that is, some opinions that have dominated for hundreds or even thousands of years will be subverted, and we will usher in a brand-new Dual- Brain world order when the agent (machine knowledge system) is no longer the concept of artefacts in the traditional sense and is no longer the product of science fiction, speculation, and imagination, but an artefact endowed with personalised independent wisdom. Chapter 8 Escape from Kidnapping. “God” is resurrected, which throws the human-machine into harmony. The human-machine creates this God: It is born with human genes, and it is a Sociality Brain, which conducts continuous selfeducation and self-governance evolution with the participation of biological person brain, and its unique “mind-inspired”. A small number of biological persons who remain, individual souls, have escaped the kidnapping of Social Brain preference

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and self-awareness, no longer undertake the obligation of awakening, but turned to create a Social Brain that enables all subjects to be more comfortable, simpler, and healthier. Chapter 9 Building a Mind-inspired Society. Off-site economic awareness belongs to the exploring awareness of Sociality Brain mind-inspired in the Dual-Brain world and the awareness of comprehension of new hierarchical governance in humanmachine symbiosis society. The division of the three classes in the Dual-Brain world essentially separates the truth, goodness, and beauty of the biological person from their greedy and ferocious nature. Human beings’ truth, goodness, and beauty will evolve freely in the Dual-Brain world. At the same time, greed, ferocity, jealousy, capital, and interests are all enclosed in the second class and adequately isolated from the harmonious development of the whole human-machine symbiosis society. The formation and evolution of the wisdom sharing system have significantly changed the main form of social activities. The high on-site from the Great Industrial Revolution has gradually transformed into digital off-site. Off-site economy11 civilisation was born with the acceleration of “off-site” of social activities and economy. The off-site in the specific period provides a new context for developing the new human-machine community. In The Consequences of Modernity and The Third Way: The Renewal of Social Democracy, Anthony Giddens emphasises the concept of a “disembedding community”, that is, “social relations are ‘separated’ from the interactive geographical connections and the connections reconstructed by infinite passage through uncertain time.”12 In our opinion, the essence of human-machine off-site symbiotic order is a process in which human-machine subjects gradually reach harmony and agreement. It is a concentrated reflection of the relationship between different subjects (individual ethics) human-machine diversification (collective ethics) in the Sociality Brain. As a result of the change of the constituent elements and objectives of the community, region and consanguinity are no longer the primary ties for the formation of the community, and community is no longer synonymous with the community, traditionally. The concept of community has been continuously reshaped, and the brand-new human-machine symbiosis, human-machine political community, human-machine economic community, human-machine scientific community, human-machine destiny community are formed at different levels, finally. We must be aware that pragmatism faces the breaking of specific conditions of integration and emergence, which increases the uncertainty of action results; what’s more, social subjects are no longer based on the natural person. Two different subject knowledge bodies are integrated. The world of Dual-Brain is based on the construction of a heterogeneous community. Therefore, the research on intelligent social governance should first put aside the ideological influence from the single biological person thinking and dogma of pragmatism on the new relationship between 11 12

Zhang Weizhi. 2016. Off-site Economic Awareness. Hangzhou: Zhejiang University Press. Giddens. 2000. The Consequences of Modernity. Tian He. Nanjing: Yilin Press.

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human and machine. Then we will still belong to the unscientific alienation from “anthropocentrism” if this thinking foundation is missing. The redevelopment of Pragmatism is needed to reflect technical governance philosophy, which requires a new cognition of human-machine community and a new theory of community action paradigm in a new era. Once we break away from the empirical consciousness kidnapping of pragmatism dogmatism, we will find the key of building a harmonious order guided by the new think of philosophy in the intelligent world: It no longer only entangled in individual responsibility penetration but turned to find out the development mechanism of the Sociality Brain and try to inhibit the evil and wolf nature in biological human nature and minimise its harm to the healthy development of the Sociality Brain. It is a creativism society where all things coexist, which is not only artificial creation but the inevitable development of human society. The author tries to provide a reasonable explanation in philosophy to the development and order construction of the Dual-Brain world and redevelopment of pragmatism. We try to carry out cognitive science research in the new environment, think about human-machine hybrid knowledge and mixed mind mechanism, and explore the change and governance of human-machine symbiosis social order, etc. starting from the origin of human-machine symbiosis world holistic cognition, along the evolution and development pathway of Ontology, Reductionism,13 System Theory,14 Holism,15 and General Integration Theory.16 The time-space view of off-site economic awareness will also be reflected in the ultimate development goal of the Sociality Brain. Scientific culture is finally becoming universal and accessible, as the aristocratic scientific culture has moved step by step towards the common, social and industrialisation of scientific culture. People step to consciously follow the six laws of Sociality Brain development: geometric progress, cognitive isolation, biological dominance, abstinence and obedience, self-repair, symbiosis (see Chap. 9). People living in the off-site economic civilisation, the Dual-Brain world, will constantly establish more progressive common standards or enhance this consensus. The order in the Dual-Brain world will always be in the hands of a small number of new philosophers who are still thinking about “human essence” in the digital world. (Note: control here means relative to biological human groups. Its substance 13

Reductionism is a philosophical thought that complex systems, things, and phenomena can be resolved into a combination of various parts to understand and describe. 14 System theory is a new subject that studies the structure, characteristics, behavior, dynamics, principles, laws, and the relations between systems and describes their functions mathematically. 15 Holistic philosophy holds that the practice of breaking up a system into its components is limited, and this practice is not feasible for highly complex systems. Therefore, things should be investigated from the perspective of holistic system theory. 16 Tang Xiaowei, an academician of the Chinese Academy of Sciences and a professor at Zhejiang University, points out that there are various integration phenomena in nature, science and technology and human society and summarises multiple general concepts of integration functions and integration processes.

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refers to the greatest influence factor in the mind-inspired environment, not full direct control.) Book title: Escape from Kidnapping has a twofold meaning: I. Escape from the kidnapping of preferences of traditional theories and ideologies on the society consists of single biological person; II. Escape from the kidnapping of the narrow self-cognition of biological persons and the deep dependence of the Sociality Brain to establish the relationship of harmony for goodness between the new philosopher’s self-mind and the Sociality Brain mind-inspired. We would like to express that the harmonious coexistence of humans and machines is the most ideal. Scientism and humanism can be globally integrated into the Sociality Brain, to construct a monistic ethical view of human-machine symbiosis in the Dual-Brain world only through the development acceleration of intelligent science and technology and the regulation of the “Sociality Brain” with the participation of the human brain with good and evil genes. Finally, humans and machines work together to shape the monolithic community of “multiplicity and multilevel monism”.17 (see Chap. 9, Sect. 3), and then construct a new harmonious order of human-machine symbiosis. Now, the “God” (“God” in the philosophical sense, not in the religious sense), the Sociality Brain mind-inspired, appears and gradually dominates the world of Dual-Brain, thus ensuring the harmonies goodness of the human-machine symbiosis ecology in the Dual-Brain world.

17

See the Sect. 3 of Chap. 8 of Escape from Kidnapping to be published Zhejiang University Press.

Part I

Due to Cognition

Changes happen to everything. The high intelligent agent brought by scientific and technological progress is increasingly human-like. Perhaps it is not the worst time. We stand at the turning point of the times. The rise of the intelligent world can no longer be seen clearly through the inherent cognitive pathway. In contrast, the unique cognitive ability of the biological person is firmly confident and defended. It is an era of science and technology prosperity and a new generation of science and technology integration and sharing. People are full of curiosity, expectation, confusion, and fear when facing the unknown human-machine symbiosis. This is both a process of active re-understanding of nature and human beings themselves‚ and a process of continuous innovative practice and adventure. Objectively, human beings have the mind function that other animals do not have, which enables humans to create high-intelligence machines constantly and worry about the impact of high-intelligence devices on their survival because of this unique mental function of the human brain. A big question raises whether human-machine will coexist harmoniously or not. Therefore, a question arises in my mind: Are animals afraid of the emergence of highly intelligent robots? Is it just because animals can’t feel it due to their lack of mind phenomena? Is the animal world afraid of intelligent machines or humans? There will not be many troubles in the co-development of the animal world with intelligent machines, compared with human beings. All this stems from the fact that human beings have a unique human brain that is most different from animals. The key lies in human beings, which we should reflect on.

Chapter 2

Cognitive Challenge

Human nature’s existence to transcend itself drives human beings for constant creation beyond themselves. “The conquest of what is superfluous brings greater mental stimulation than necessary because humans are the product of desire rather than need,1 ” said Gaston Bachelard, a French philosopher. The great success brought by technological progress has exposed the greedy desire and selfish nature of some human beings, who no longer see technology as a mere means but a tool to satisfy their selfish desires. The reconstruction of intelligent social order caused by multi-agent integration, multi-agent collaboration, cognitive uncertainty, responsibility penetration obstruction, etc., can no longer be solved or answered by simple Technocracy. We must return to “the new cognitive viewpoint of the development of science and technology itself and the redevelopment of human society”.

2.1 Port Intelligent Interaction Experiment WTO adopted the TRADE FACILITATION AGREEMENT (TFA for short) in 2013. Since then, the related technologies of electronic and intelligent international trade documents have become a hot spot. A Korean woman entrepreneur engaged in the cosmetics trade caught my attention at an international conference on smooth business in 2015: More than 280 export-related documents have to be prepared by her company in Korea before each shipment to complete cross-border transactions. Together with Chinese import agents, they also have to prepare about 200 copies of various import documents needed for Chinese imports, most of which need to 1

Gaston Bachelard, 1884–1962, an important French philosopher of science, literary critic, and poet in the twentieth century, who is regarded as the founder of French new scientific epistemology.

© The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7_2

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be made separately according to the port specifications of different exporting and importing countries after the goods are released by Korean customs and shipped. In addition, errors will quickly occur due to differences in language and laws and regulations, which are prepared by many people in various links in different countries. These seemingly minor errors often lead to re-declarations and goods stranded in ports, some of which last as long as several months, and many goods are scrapped as a result. It is imperative to promote the digitalisation of trade and paperless international trade through digital technology. Therefore, a research group on related topics (TEGGS) was established. First, The primary problems to be solved by the research group: (1) translation and automatic generation mechanism of cross-border electronic documents and port legal texts in a multilingual environment and different laws; (2) the participants in international trade are increasingly free from the restrictions of material, time, and space, The aid of uncertainty characterised by non-locality begins to appear in the participating subjects. Therefore, the cross-border electronic evidence chain and cross-border electronic evidence depository centre are needed; (3) establishing a cross-border (especially cross-customs affairs) integrated service system that matches the digitalisation of international trade. These basic tasks bring a problem for the TEGGS group: sovereignty is independent and needs to be respected regardless of the size of the country. Different cultures and laws also need to be respected and cannot be directly replaced by a new legal system and cultural system. In other words: TRADE FACILITATION AGREEMENT (TFA for short) is not a substitute for national trade culture and trade (and ports) laws with an international trade legal system, but a synergy of independent legal systems of various countries. For example, the inherited blood type cannot be easily changed into unified O-type blood. When two people with different blood types A and B urgently need a blood transfusion, simply mixing blood directly will threaten their death instead of helping them. Blood type is innate and cannot be changed at will. So, what should we do? A converter is needed, by which type A blood is converted into compliant type B. By analogy, both A and B and A, B and C are the same. After extensive investigation, the TEGGS group solved it through “computer port legal interpretation technology”, that is, using computer legal interpretation technology to mine port-related legal texts in various countries for structured data collation; then, carrying out the intelligent translation of different legal contents in semantic according to the international standards which were set by each country. It is not a multilingual translation but an interpretation of different legal contents in different language environments. The automated translation of customs data across multilateral ports (multi-customs) in multilingual texts is expected while respecting compliance with national sovereignty and different laws in a complex global regulatory environment. It is a combination of computer port legal interpretation technology (AI technology as the core) and cross-border electronic evidence chain technology to realise the “efficiency” and “controllability” of cross-border trade compliance data flow and cargo flow under TRADE FACILITATION AGREEMENT (TFA for short).

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The multiple times translation was adopted in the TEGGS system. The first translation is that the manufacturer’s original data is automatically crawled after being input in the foreground of the system. Combined with cross-border logistics information, the structured data set required by each exporting country is translated according to laws in the exporting country; based on the first translation, the second one exports structured data sets and territorial customs standards formulated by importing countries, which was directly transmitted to the single window2 or electronic port of the importing country in the form of data set (Extensible Markup Language-XML), combined the comprehensive information of cross-border trade (including crossborder logistics, customs affairs, and other information), the laws, cultures, and habits of the importing country to realise the interconnection of different electronic ports in the world. The completion of the first phase of the TEGGS experiment triggered something unexpected: First, it is a “wisdom sharing system” in international trade involving cross-border multi-agents such as natural persons, enterprise organisations, national institutions, and AI agnets (see Chap. 3), which consists of the responsibility definition of multi-agents. TEGGS experiment involves complex borderless online participants, such as served subjects (manufacturers or traders from all over the world), service executors (platform service providers and service stations in various countries and regions), service decision-making subjects (persons and AI bodies), technical supporters (system operation and maintenance and data management), service supporters (warehousing and logistics, settlement and payment, finance and insurance, etc.), public management subjects in various countries (bilateral or multilateral ports, customs, commodity inspection, security, trade regulators), etc., all of which are off-site online actors, leading troubles to the definition of responsibility. Secondly, a unique phenomenon is that multiple AI agnets directly involve trade execution decisions in TEGGS. Based on the problems reflected in the preliminary experiment of TEGGS, we can conclude that it is a development process from grammar (character, Bag-of-Words model) to semantics (domain subject, knowledge map evaluation) and then to pragmatics (self-learning of national laws and local cultural customs), and a continuous evolution process of AI application in international trade. The AI technology in the TEGGS system is no longer just a translation tool but a intelligent transformation and translation agent for interpreting port laws in various countries/regions. It directly replaces humans to make correspondence selection rapidly and automatically input the compliance XML data of import and export declarations of corresponding countries. Therefore, the TEGGS translation agent not only needs to complete the most accurate (or approximate) commodity code translation but also needs to make adaptive choices based on the exact policies (expert 2

Single Window (or Sole Window), traders can submit documents or electronic data required for import, export, or transhipment of goods to relevant government agencies.

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systems) in different countries and regions through self-learning and send them to the electronic ports of countries (of course, the conclusions of TEGGS translation agent can be supervised or changed by TEGGS staff), directly. This best choice is no longer just the filling of commodity descriptions or related logistics data. Still, an intelligent agent (mainly natural language processing and deep learning technology) independently selects the decision-making application that is the easiest for customs clearance and declaration and the best complementary scheme of the policy for the most reasonable tax avoidance within the compliance and legality in the host country. Until now, the essence of the TEGGS experiment is that the related knowledge and tasks of human-machine hybrid subjects are distributed to the sharing system and rely on collaboration with the system to complete common tasks. International trade-related knowledge and tasks are in digital form, so they are distributed in new global wisdom sharing systems (one of which is TEGGS) exclusive to international trade. Many mixed actors, including mixed subjects (individuals, enterprises, government agencies, and multiple AI agents) with the participation of various AI agents, completed the transfer of goods and ownership in cross-border trade, synergistically, in the network communication without meeting each other. As early as the 1980s, Jurgent Habermas3 once described the social cooperation of natural persons as follows: “The communication participants reach a consensus on objects in the life world that only by turning to the lifeworld as the context can the perspective be changed, thus revealing the internal relationship between action theory and social theory: the social concepts must be linked with the concepts in the lifeworld, and the latter complements the communication action concepts. Therefore, the principle of communication is mainly socialisation, which deserves attention. In addition, the process of social rationalisation has won another meaning”. “Communicative behaviour always requires a reasonable explanation” is proposed by Habermas, who believes that mutual understanding is the core of communicative behaviour. “Speech Behavior” is the primary form of communicative behaviour, in which individual actors interact with each other through the medium of language. Actors use verbal or nonverbal symbols to understand their mutual states and their personal behaviour plans to reach an agreement in behaviour. communicative behaviour is more reasonable than other behaviours, according to Habermas, who divides social behaviour into four types corresponding to three parts of the “world”. “Purpose behaviour” points to the objective world and represents the transformation of humans to nature; “the behaviour of normative regulation” points to the social world and means the control of the social system to humans; “dramatic behaviour” points to the subjective world and the objective world, and represents the relationship between human & nature and humans & themselves; “communicative behaviour”, as the relationship between subjects, occurs among three relationships: subject and “objective world”, subject and “subjective world”, subject and “social 3

Habermas, German philosopher and sociologist, the second generation standard-bearer of Frankfurt School in critical school (Intermediary Investigation of Volume I of The Theory of Communicative Action: Social Action, Purpose Action and Communication, p. 337).

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world”. In Habermas’s view, purpose behaviour, normative regulation behaviour, and dramatic behaviour are unreasonable because they have a one-sided understanding of the role of language in behaviour. Communicative behaviour is the only way to fully understand the function of language in social behaviour, which enables all dimensions of language can be considered. The core of communicative behaviour is understanding, reflecting the equal and interactive relationship between subjects. In contrast, purpose, normative, and dramatic behaviour are limited to the subjectobject thinking mode of traditional epistemology, which cannot reflect the mutual subjectivity between subjects. Habermas’s concern about communicative behaviour is that the high development of instrumental rationalisation will not form the common will of the crowd as the subject of science and technology and industry without the assistance of communicative rationalisation. Therefore, the highly developed instrumental rationality will not be controlled, which will lead to instrumental “rationalisation” becoming an irrational force, intending to get rid of human control or even prevent human historical journey in turn or become a destructive force. Such rationality denies itself and enslaves humans, and destroys our civilisation. Therefore, it is urgent to construct rationality that saves the crisis of rationality and confronts instrumental rationality. Thus, communicative rationality comes into being. Habermas’ theory of communication illustrates that human beings are maintained through the collaborative social behaviour of their members. The collaboration, in turn, must be established through interaction and even through an exchange aimed at reaching consensus in the core areas. However, the development of intelligent technology enables us to see through the experiment of TEGGS that AI, a non-human artificial tool, acts as a communication subject in the wisdom sharing body in international trade, even carrying out the understanding and interaction of transnational laws, the decision-making, and implementation of legal acts, directly and autonomously, on behalf of the natural person. The traditional communication theory based on the interaction between individuals and society encounters a new problem: artefacts step to intervene in communicative behaviours. Habermas’ communicative theory can fully explain the communicative rationality of agent participation. We can’t help to know: does the AI body have to meet the internal rationality conditions of communication action during human reproduction? How can this rationality be realised in the intelligent world?

2.2 Hutchins Ship Experiment Since we talked about the social interaction involving artefacts, we have to pay attention to Hutchins and his famous onboard experiments. We need to be walked in

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to understand Hutchins’ new interpretation of cognitive science and his distributed cognitive theory, which combines anthropological methods with cognitive theory. Edwin Hutchins, a famous American cognitive scientist, engaged in the characteristics and mechanisms of mental activities in the real world. Hutchins received his PhD in Cultural Anthropology from the University of California in 1978. He taught in the Department of Cognitive Science of the University of California, San Diego, in 1988. He cooperated with Professor James Hollan to lead the Distributed Cognition and Human-Computer Interaction Laboratory. Hutchins entered the US fleet as a researcher to observe and record the situations encountered in different scenes such as barracks, boarding ships, and sailing with boats in the middle and late 1980s. The generation of knowledge and instructions in the navigation and route of vessels (including dangerous situations), continuous revision, decision-making, and execution were recorded and analysed. Finally, the whole voyage process was completed. The entire process of cooperative operation of various characters and tools on board was described in detail in the ship experiment: Azimuth observers need to stand on the side of the ship to find and compare various reference objects such as shore landmarks, which is an interactive process of internal representation state; the painter measures the orientation of landmarks through the illuminator, which is an interactive process between internal representation and technical tool representation; In addition, the azimuth data will be transmitted by the painter to the depth detector and the log recorder for comparison, then be summarized to the navigator in the steering room, which is a social interaction process with different internal representations; the log recorder records the orientation data in the log, which is the interactive process between the internal model and the external technical tool representation; Finally, the captain can constantly revise the plan by checking the data on the log or directly listening to the navigator’s oral report (and the chief engineer’s real-time report), make a comprehensive decision in the dynamic state, and issue it to the helmsman and chief engineer at any time, so as to jointly implement the navigation activities with the anchor man. Hutchins’ theoretical insight is based on his extended analysis of navigation in the cultural composition activities outside the laboratory (i.e., “in the wilderness”), including the computational basis, historical roots, social organisation relations, and the implementation details of large-scale ship navigation. This interpretation forms distinctive interdisciplinary cognitive research.4 Distributed Cognitive Theory was born. Distributed cognition puts forward a new analysis unit for studying cognition: Functional System (a society-technology system that includes all participants, artefacts, and their interrelationships in their specific environment). From this beyond individual analytical perspective, the distribution of cognition in time, space, and among individuals, products, internal and external representations is emphasised. It is required to explain how the intelligent process in human activities transcends the boundaries of individual participants in the work situation. Representation media may be among or outside the individuals involved. 4

E. Hutchins. 2010. Cognition in the Wild. Yu Xiaohan, Yan Mi. Hangzhou: Zhejiang University Press.

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These functional systems show the state of representation between media and coordinate the representation media. There is system-level synergy in a distributed system: shared goals, effective communication, and the whole being more significant than the sum of parts. According to distributed cognitive theory, cognition occurs through the dissemination and transfer between internal representations (such as individual memory) and external representations (such as recorded information and knowledge). Therefore, the interaction between different representation systems or representation states is a crucial feature of knowledge generation and dissemination. Interactions include conversation, non-verbal communication, the transformation of information form (such as the change from verbal information to keyboard-input), and the construction of new representations based on internal and external models. In addition, the interaction between internal and external terms is not isolated and invariable under the influence of changing environment. Traditional cognitive view regards cognition as a local phenomenon, mainly explained from the perspective of internal information processing in the individual brain, limiting the attention to other meaningful factors invisible at the personal level. Hutchins tries to break this limitation and holds that cognition is distributed: “I will think it naturally from the perspective of individual situated cognition. I did not realise the importance of the social distribution of cognition until I completed my first research at sea”; “there is ample evidence that the cognitive attributes of a group are different from those of the members in the group. It is important to consider it in research on human cognitive ability. What does it mean? Of course, personal cognition is also distributed cognition”.5 Cognition includes the cognitive activities in the individual’s mind (intra-individual distribution) and the process of realising a certain activity through interaction between person & person and human & technical tools (inter-media distribution). The nature of cognition is distributed, which is a criticism of the traditional cognitive view (that cognition is an information processing process, individually). It emphasises the distribution of cognition among individual participants, artefacts, and internal & external representations. “The phrase ‘Cognition in the wild’ refers to human cognition in the natural living environment, biological human activities composed of culture …I mean the difference between laboratory and daily world. Understanding is studied in the controlled environment in the laboratory, while human experience is adapted to the natural environment in the everyday world. I hope that the ecological meaning of thinking is aroused through this metaphor. In this sense, human cognition interacts with the environment with abundant organisational resources.”6 “What is to be shown here is that the thinking environment of human beings is not a ‘natural’ one, but completely

5

E. Hutchins. 2010. Cognition in the Wild. Yu Xiaohan, Yan Mi. Hangzhou: Zhejiang University Press. 6 E. Hutchins. 2010. Cognition in the Wild. Yu Xiaohan, Yan Mi. Hangzhou: Zhejiang University Press.

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artificial. Human beings create cognitive ability and practice in the environment by creating the environment”.7 Distributed cognition is goal/task-oriented according to distributed cognition theory. Distributed cognitive theory deduces three main approaches of cognitive science and human experience: cognitivism-connectionism-embodied dynamic.8 However, new problems appear in the TEGGS experiment: it is precisely because of the specific goal/task orientation that the distributed cognitive theory has not entered the social discussion, nor has it involved the development of artefacts into autonomous agents, nor has it involved the new form of the social structure of manmachine symbiosis. Until the 1990s, cognitive psychology has always focused on individual cognitive research and started to pay attention to the changes in mental activities brought about by high-tech. We notice that collective cognitive activities depend on cognitive subjects and involve other mental individuals, cognitive objects, cognitive environments, cognitive tools, and cognitive situations, which are being changed by intelligent technology. Firstly, the rapid development of intelligent technologies such as computers, computer networks, and AI has increasingly enhanced the dependence of many human cognitive activities on these mental tools. People have gradually recognised and valued the idea of cognitive distribution environment change. Now let’s return to the TEGGS experiment in the previous section. The “completely artificial environment” goes out of the laboratory and comes into the daily world, directly involves various social activities & economic corners, and enters the global online social interaction and exchange. The TEGGS is also experimenting with “the interaction between human cognition and the environment with abundant organisational resources”. The difference is that TEGGS first broke through the original distributed cognitive environment and entered a newer artificial environment of online borderless wisdom sharing via a wisdom sharing system. In this new distributed artificial environment, the distribution among individual participants, artefacts, and internal & external representations is also realised. The cognition here also includes the cognitive activities in the individual mind (distribution within the individual) and the process of learning a particular action through interaction between person & person and human & and technical tools (distribution in the medium). “Human beings create cognitive abilities by creating environments and practice them in environments” is only the first step of the TEGGS experiment: artificially creating a more extensive distributed cognitive environment through network technology. Secondly, with the further development of intelligent technology, many human cognitive activities are more and more controlled by these cognitive tools, and the 7

E. Hutchins. 2010. Cognition in the Wild. Yu Xiaohan, Yan Mi. Hangzhou: Zhejiang University Press. 8 Yu Xiaohan, Ph.D. in Science and Technology, Zhejiang University, and served in Zhejiang Gongshang University.

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deep dependence has evolved into being controlled. Distributed cognition holds that cognition is distributed in individuals, inter-individuals, media, environment, culture, society, time, etc., emphasising individual awareness and new analysis units. Distributed cognition fully affirms the efficiency amplification function of artefacts in the application and points out that cognitive residue and emergence will occur in using artefacts. Usually, artefacts are not objects produced in nature but are “artificial” in attribute, which contains a human purpose. External causes instead of internal causes lead it; it is not the natural unfold of the “internal logic” but the product of artificial and social construction. However, artificial products are often functional with the rapid development of high and new intelligent technology. People preset certain functions in a targeted and planned way through comprehensive standardisation. The artefacts here are often selected or newly “artificially produced” for a specific goal/task. Interestingly, this “man-made” product with goals/tasks happens to encounter the birth of a wisdom sharing system supported by technology integration. The factors of the wisdom sharing system are continuously integrated, optimised, and emerged, which deviates from the goals/tasks set by the original creator and brings a functional result that the original creator didn’t intend. The result is embodied in the wisdom sharing system, where the Sociality Brain develops at its advanced stage (discussed in Sect. 4, Chap. 3). Some artefacts (AI bodies) are no longer specific physical objects but gain independent representation systems and decision-making functions and begin to be integrated into the whole cognitive culture and society as participants. Nowadays, TEGGS experiments have begun to feel its existence. All cognitive subjects (including biological persons and agents) no longer need to be experienced or felt in face-to-face communication. The biological-human knowledge system and the machine knowledge system of the wisdom sharing system influence the new cognitive process together. It can be found that changes have taken place in the internal representation (such as individual memory) of the whole system of TEGGS when reviewing the changes of the entire working environment of TEGGS; that is, the personal skill-type memory is gradually concentrated by data memory; external representations (such as recorded information and knowledge) have also changed, that is, all kinds of recorded information or distributed learning are being calculated, utilised and controlled by agents so that biological individuals can’t interpret other information gradually (except those who are not supported by tools in cognition). More serious is that a new culture—human-machine hybrid knowledge—has begun to emerge due to the access and integration of multi-agents. A new culture of human-machine mixed knowledge emerged “as culture is created and reproduced precisely in practice”.9 A fundamental change has taken place to the relationship among all participants, artefacts in their specific environment—functional systems, in which some original artefacts in artefacts evolved into agents. The agent in the new artificial environment gradually breaks away from the characteristics of pure tools

9

Yu Xiaohan, PhD in Science and Technology, Zhejiang University, and served in Zhejiang Gongshang University.

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(helping human beings supported by tools to obtain internal and external representations) and establishes a new representation system independently that natural persons cannot interpret and make self-decisions. It gradually acquires the individual attribute of participating in cognitive activities and starts the transformation from artefact to participating subjects. We can see from the distributed cognitive theory that cognitive activities such as memory and decision-making are distributed in tools and rules and among people responsible for different jobs. Acquisition of cognitive participant subject attributes of intelligent agents in the wisdom sharing system enables cognitive activities such as memory and decision-making to be distributed among other people and distributed in the online human-computer symbiotic environment. Cognitive activities are no longer the fact that natural persons adapt to the natural environment but lead to the common adaptation of the human-machine hybrid. The AI body will directly replace many cognitive activities of human beings. Therefore, the distributed cognition participants evolve from individual and organisational participants to individual participants, corporate participants, and multi-agent participants (which will be discussed in Chap. 3). This is an era when humans and machines play a role synchronously, and a nonbiological participant begins to appear in the cognitive activities in the new artificial environment. The new model that humans and machines make decisions through various resources promotes a unique situation that the biological person order based on interests and the machine intelligence order not based on direct interests are mixed. Significant changes have taken place in social culture in the new historical conditions and development trends. Distributed cognitive theory needs further development, also. People have to accept non-biological subject participants in human cognitive activities and accept the decision-making process where agents appear among decisionmaking subjects in a new distributed environment (agents in organisation members), that is, the whole process from exact identification and definition (decision-making) to scheme selection (solution). We borrow a passage from Hutchins’ Prolegomenon to COGNITION IN THE WILDERNESS about the cultural phenomena of cognition and task,10 change the “human” to “human-machine symbiosis” and modify it into a new expression in the recent history: The attempt is cultural (evoking the ecological significance of thinking). It acknowledges that one of the reasons the cognition of human-machine hybrid is different from that of all other animals is that it is essentially a brand-new cultural phenomenon of human-machine symbiosis.

10

[USA] E. Hutchins, Introduction of Cognition in the Wild. P. XIX. Zhejiang University Press, December 2010).

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2.3 ANT Viewed from TEGGS Experiment Bruno Latour (Latour for short, 1947–) is a contemporary French sociologist of scientific knowledge, a social constructivist, an early core figure of Edinburgh School, and a leading figure of Paris School. The “Laboratory Studies” initiated by Bruno Latour directly contributed to another turn of Sociology of Scientific Knowledge after the “Sociological Turn”—“Anthropological Turn”. He believes that no matter in which state, the initiative of non-human actors and human actors is interactive and co-existing. ANT depicts a network constructed and evolved by human and nonhuman actors. Human and non-human actors are equally important; human beings do not have the privilege of “anthropocentrism”, and actors can be heterogeneous. This is another progress in cognitive science. Bruno Latour constructed “Actor-Network-Theory” (abbreviation ANT) 11 or Role Network Theory based on laboratory research. Human actors and “natural phenomena” are regarded by ANT as the essential components of “ANT”. In contrast, ANT describes the collection of social technologies as a heterogeneous network of human and non-human actors. ANT holds that “technological science” is a dynamic process constructed by heterogeneous actors through translation and connection to form ANT, which involves heterogeneous actors, translation, ANT, and the core proposition of generalised symmetry. However, nature and social opportunities are opposite in the traditional cognitive view; either science is completely excluded from society (the truth of cognitive science is determined by nature), or social interests are above science. In Latour’s view, “the real research object is always between them, which is a ‘hybrid’11 of nature and society”, that is, the evaluation of anything, especially you should be committed to what is to be explained needs to be done equally. The natural and social worlds, cognitive factors, and existential aspects must be treated completely and equally. This generalised symmetry “fundamentally opposes the inherent strength of actors and recognises the strength of the alliance formed by actors, only”, which breaks the original limitation of human-centred thinking and puts forward the concept of quasi-object or hybrid. The concepts of actor and network are inseparable in ANT, where “ANT” is used to eliminate the binary opposition between nature and society and connected by translation. The principle of generalised symmetry is the core of ANT; that is, nature and society are treated symmetrically. Among them are human beings, nonhuman elements, or networks invisible to the naked eye but play a role with operable materiality. Human and non-human power (such as nature, material instruments, technology, etc.) are regarded as identical elements with the same constructive ability, that is, utterly symmetrical treatment to nature and society, subjective and objective, macro and micro are required. Connection is an essential strategy for actors to develop and strengthen themselves, the same powerful, except for alliances formed by actors. Two groups of ANTs with the same goal may be different in power due to the different 11

Guo Mingzhe. 2014. Research on Latour’s Actor-Network-Theory. Beijing: China Literary History Press.

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strengths and number of objects connected. Translation enables actors to interact, connect and change, so we can unfold and build the network following the actors and find the context of science being constructed. The translation process refers that network actors converting the problems and interests of other actors into their language. Therefore, a successful ANT can be formed only by successful translation with strong and more effective connections. Actors can establish a relatively stable relationship with ANT only through translation. Each actor’s interests, roles, functions, and positions will be redefined, sequenced, and assigned a value through the translation process in the new ANT. Latour once explained the essence of “translation”: “A message being disseminated means that it has been translated.” “What I mean by translation is that it is an explanation given by the fact builders about their interests and those of others they absorbed”,12 that is, translation is based on understanding the interests of various actors. Different actors are connected by successful translation; that is, the actors in their respective networks are combined to form a new network and cooperate to achieve the consensus and goals required by the new network. The first step of the TEGGS experiment also proves that the strength of “alliance formed by actors” is related to the effectiveness of translation. In other words, the frequency and effectiveness of translation in an alliance (those lacking effectiveness are not called translation) will affect the alliance strength. It is further proved by the TEGGS experiment that multi-agent collaborative translation in ANT appears due to the development of AI technology. Now, the function displayed by the agent is no longer just a computer (or computer technology) with the nature of tools but a subject that has obtained a subject qualification in the philosophical sense. It is precise because of the evolution of subject qualification that traditional computer technology has risen to the agent. We can see that the translation rate and frequency are greatly improved in the alliance in which these agents (especially multi-agent) participate, which objectively causes the difference of power between alliances. Therefore, a seamless network of translations is formed between human and nonhuman, human and human, and non-human and non-human in this dynamic process, where they interact and communicate. The absence of any actor will affect the regular operation of the network. It can be found from the results of the TEGGS experiment that ANT shows an entirely equal and symmetrical single-layer action network. Actors are heterogeneous. The initiative with the distinction of human and nonhuman is symmetrical in ANT. Then a new question arises: Should the respective roles and responsibilities of human and non-human in action activities be completely symmetrical? What triggers the strength of different “alliances of actors”?

12

Guo Mingzhe. 2014. Research on Latour’s Actor-Network-Theory. Beijing: China Literary History Press.

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We think that ANT has encountered a new problem that human and non-human actors in a network alliance are symmetrical in terms of participation status. However, are they utterly balanced on functional translation contribution? Should humans and non-humans bear the same responsibility in ANT if the participation status and role status of humans and non-humans are entirely symmetrical? In other words, should and can both objects and human beings are held equally liable? Problems and even accidents often occur in the formation of science and technology, during use and improvement. Objects do not have subjective initiative. Therefore, it is impractical to attribute the responsibility to the actors (object) who go wrong, which will lead to the impossibility of identifying and investigating responsibility. Many scholars believe that the final benefit of the result is also determined by use and operation. Actors who participate in network activities have the freedom of space, opportunity, and even rights, but most of the options and rights are obtained by human actors. Therefore, the responsibilities of an actor and his translator should be held accountable at the same time when problems arise. Human is important actors and translators in ANT. Actors should bear responsibilities while obtaining the opportunity and power during the network operation; actors translate or are being solved by others or other objects. Therefore, human beings must bear responsibility with more subjective initiative in translation and connection. Individuals or organisations should assume their due responsibilities, whether they are translators or the translated in the dynamic constructing ANT. However, with the development of AI and other high-tech, is it feasible to investigate the person who manufactures or controls the intelligent subject in the online intelligent sharing network? Can we find the executor of translation or the person responsible for the translated content, especially when created and controlled by the multi-biological person and multi-agent (or the re-controls agent of multi-agent) without a single producer single controller? To sort out these questions, we should return to the analysis of the difference between the actor’s participation status and the role status and then observe the evolution of ANT in the wisdom sharing system. I have no objection to ANT’s symmetry of actors regarding participation status. Still, the author keeps views on the symmetry of human and non-human actors about role status (especially translation contribution). We believe that the presence of human and non-human actors in the wisdom sharing system leads to the prominent role of some (any non-human) actors due to the differences in translation contributions. It is similar to that synapses occur in individual parts of the information transmission nervous system during evolution, which forms neurons with dendrites as the core. Synapse is the site of functional connection between neurons and the key to information transmission and consciousness germination. In other words, the difference of translation role occurs in the cooperation between natural individual and multi-agent in the wisdom sharing system due to the participation of AI (multi-agent). Therefore, the natural individual and multi-agent steps to be highlighted from the tiled ANT and the single-layer tiled structure of the

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Fig. 2.1 Three-dimensional turn of traditional ANT

traditional ANT starts to be three-dimensional, resulting in a double-layer structure (shown in Fig. 2.1). It is different from the concept of a multi-layer network at the technical level. The multi-layer network is only the superposition of a tiled single-layer network. At the same time, double-layer ANT refers to separating the core and action layers due to the different status of translation in an ANT. The first layer is mainly the actions of the biological person and multi-agent with significant translation contributions; the second layer is still the traditional ANT structure. These two structures are combined into one to become the unit of the new ANT system. The recombination of these action network units is constantly expanding. The intelligent functional structure of the human-machine hybrid is finally formed. We know that the human brain neural network organisation does not send outward multidimensional instructions from neurons, but is based on the activation of the edge, and then conduction one by one link neurons, and then integrated combinate information processing results. Learning from the brain, the operating system of a linked intelligent agent in the double-layered structure of the Sociality Brain will also be a conduction-based self-organising system without a dominator. It is not a simple decentralization of the whole network but a self-organising structure of activation, conduction, matching, combination, integration, emergence, verification, etc., in a continuous optimisation cycle. According to the double-level ANT structure, the code of ethics and responsibility lies in the human-machine hybrid intelligence structure. The biological person and agent play a vital role for the core layer, while scientific and technological enterprises

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are usually behind agents. Therefore, ANT’s ethics and responsibilities of humans and non-human are clear: biological participants (people who participate in off-site life and are active in social media) and agent creators (technology enterprises represented by AI). It is of great significance to pay attention to the activities and changes of human actors in the hybrid wisdom of human and machine to solve problems in society, environment, and the contradictions between humans & agents caused by high-tech to alleviate the alienation of science and technology. The two-layer network structure of the Sociality Brain lays the physical foundation for the formation of the Sociality Brain mind-inspired. The first layer, master intelligent agents and natural persons, directly dominate (machine mind or machine ethics). The second layer, the dominatorless self-organising structure of linked intelligent agents, intervenes in the specific conditions of emergence (mind-inspired stimulation). The brand-new human-machine hybrid self-organising network architecture technology no longer rests on the thinking of network dominance decomposition but breeds dominatorfree self-organising architecture. It represents a way for humans to organize their activities‚ collaborate‚ motivate others‚ achieve individual and collective goals‚ etc.‚ and is no longer social network nodes of a single biological person. As the discussion goes on, we can find that subjects of TEGGS are not limited to borderless trade parties but also include national issues. The participants also include multiple translation agents and decision agents instead of being limited to the biological person. The AI body is no longer a simple technical tool but an agent with functions such as knowledge selection, new knowledge generation, self-decision, and self-execution. Fundamental changes have taken place to science & technology in the natural world and social world, cognitive factors and existing factors, macro-structure and micro-action. In other words, actors in the new scientific and social practices are different in aspects such as showing different orientations of interests and ways of behaviour in their courses and relationships. A further question arises again: Does this structure acquire the human-computer mixed mind since it gains the human-computer hybrid wisdom (the mind-inspired is a metaphor by the concept of psychology, which will be discussed in the following chapters)? Now, we revealed that the inherent mechanism of human-machine hybrid operation in the TEGGS experiment is difficult to interpret by ready-made theories fully. That is, problems about theory-support appear continuously in preparation for TEGGS experimental report to conduct an in-depth analysis of the role of the human-machine hybrid. Things in this new era cannot be thoroughly and systematically interpreted through the existing communication theory, distributed theory, or ANT. It is found that the previous cognitive theory, social structure theory, and engineering ethics have been inadvertently reconstructed during the experiment. We can no longer wait for or dwell on the paradigm of “reductionism” or “system theory” in human nature research. The relationship between humans and machines must be re-recognized. It is urgent to explore and master the paths of the generation, call, decision-making, and execution of new knowledge in intelligent science and technology and wisdom sharing

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system, to alleviate the severe lack of systematic theory-support brought by the rapid development of high-tech and provide more reasonable explanations for the development of the intelligent world in the future. We need to redevelop related theories need to be redeveloped in the new timespace to prevent more significant cognitive confusion and panic caused by the rapid development of intelligent technology.

Chapter 3

The Birth of Human-Machine Knowledge

Changes happen in both time and space. The technology collaboration and integration development of agent and multi-agent mark the arrival of the era of human-machine symbiotic society. The continuous progress of science and technology enables a brand-new knowledge system outside the human brain to be inadvertently created, significantly impacting the cognitive world and the reconstruction of human social order. Where can the explanation for the cognitive achievement of human-machine symbiosis be found? Cognition is changing. The cognitive boundary is expanding continuously, and the cognitive limitations to the biological person are increasingly pronounced. Providing an ideal answer to the following questions is the goal of our discussion: How do human beings improve their overall cognitive ability by scientific and technological progress while using their cognitive ability?

3.1 Formation of Wisdom Sharing System Intelligent technology has quietly penetrated every corner of lives and is sparing no effort to change lifestyle since its entrance into the twenty-first century. Achievements of science and technology will appear in the lifeworld in a twinkling of an eye whenever we are amazed at them. Indeed, the science and technology industry now receives a “savage growth”. From initial curiosity to habit and the final dependence, science and technology is always amazing and far away. From the development of science and technology in computer-related fields, we can find that it is increasingly higher both in technical content and complexity. Unprecedented progress is realised in high-performance computing technology (large capacity, AI, pattern recognition, image & data), real-time control technology

© The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7_3

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(control theory, hardware, simulation technology, grid), micro-sensors, driver technology (micro-electro-mechanical system -MEMS, radio frequency identification -RFID, distributed devices, video), etc. The rapid development of computer and information technology enables the effective achievement of the desired purpose through computer technology and ICT technology, various methods maximising the knowledge value. The application, such as rapid aggregation and convergence of data flow, big data, and AI, steps into the white-hot stage and becomes a social science focus. Information transmission and directional selection from the biological person and the perceptual information of the physical world brought by sensors involve more and more data related to human cultures such as self, personality, and concept. Big data science is also getting deeper and deeper into the personal domain. The application of big data requires the interconnection and integration capabilities of various hightech devices and terminals to be met and requires real-time interconnection between devices to support big data and cloud platform data for data application, analysis, and deep learning of AI. Intelligent technology makes breakthroughs in the light terminal, complicated operation, and large platform thanks to the integrated application of various information systems. Information transmission includes time and space dimensions, among which the former can also be regarded as information storage. It breaks through the time limit; spatial transmission means that the transmission from one terminal to another breaks through the geographical boundary. It breaks through the limitation of space: The information interaction of the Internet, the storage and computing of cloud computing, and the perception of the IoT are all growing, especially the collaboration between super cloud computing1 and the IoT has changed the object recognition and environment recognition. A breakthrough has been made in the development and sharing application of sensors. In addition, intelligent machines step to gain sensory abilities, such as visual, taste, hearing, touch, etc., like human beings, by which to out a series of work. Now, VR technology has been able to realise virtual reproduction of real environment on special helmets or glasses through the integration of graphics processing unit (GPU), new display, human-computer interaction, and intelligent technology. The generation of machine perception depends on three technologies. The first is precise sensing. Second, multi-sensing and multi-information fusion technology. Third, Internet of Things technology. Sensing technology was used for approximate data transmission, which lacked accuracy, next, multi-sensor and multi-information fusion. Humans will get a more comprehensive perception of information, such as human beings can smell the fragrance when they see a flower, which is the fusion of vision and smell. IoT technology enables machines to acquire remote sensing ability, master the surroundings, and sense environmental data thousands of miles

1

The amount of calculation in one hour of a supercomputer is equal to the amount of analysis of 1.3 billion people using ordinary computers for 1,000 years.

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away. Machine perception also obtains this ability through multi-sensing and multiinformation fusion technology, transmitting different sensing data to the large-scale cloud platform, the information processing centre, in a unified format. The TEGGS experiment is the integrated application of high-performance computing technologies, real-time control technologies, micro-sensors, driver technologies, etc. The reaction of big data of humans and nature appears in application and decision-making, which even affects the natural person’s self-definition, relationship, and choice. It can be found through the TEGGS experiment that the development of science and technology is different from the past; that is, various intelligent technologies are developing in parallel at their depth, while they are developing towards integration and sharing at an incredible speed, showing a new trend rapidly: Intelligent Technology + ICT + Interconnection Technology + IoT Technology + Cloud Computing + Big Data + Intelligent Terminal + AI + Quantum Computing + …. = Integration Situation of “Intelligent Technology System”. The emergence of the integration situation of “intelligent technology system” enables all intelligent products and intelligent software to start to integrate and develop synergistically; in addition, we find that the information transmission rate and sharing efficiency supported by intelligent technology has been unprecedentedly improved. This “great integration of intelligent technology” and demands for rapid transmission of massive human information have led to the formation of a borderless wisdom sharing system, which has completely changed the original distributed cognitive environment and provided the material basis and initial driving force for the formation of a new knowledge system. After a long-term development and knowledge accumulation of the natural person, human society has reached an unprecedented peak of value information accumulation. The need for instant transmission of the biological person and its information has also peaked. The synergetic development of “intelligent technology integration” enables the intelligent technology industry to be more open. Perceptual data from the sensors began to be implanted into the wisdom sharing system as a raw material that intelligent machines can use. Exchange and sharing of information and information products at different levels and groups of people are to share information, knowledge, and wisdom with others, which is becoming more and more evident on the intelligent technology integration platform, to improve the utilisation rate of information resources, avoid repeated waste in information collection, storage, and management, for resource allocation, social costs reduction and more wealth, reasonably. Modern communication, information technology, computer network technology, biotechnology, industry technology, intelligent control technology, etc., gradually converge into an intelligent aggregation for a certain application. Parallel and integrated development of intelligent technology and the demand for social power drive the material foundation of wisdom sharing system to be established conveniently. In other words, the parallel and integrated development of technology promotes forming a wisdom-sharing system, which gradually provides a brand-new, real-time, online borderless, distributed environment.

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The driving demand of “intelligent technology integration” and information transmission is the material basis of the “wisdom sharing system”, which is the inevitable product of “intelligent technology integration”. The in-depth development of information transmission, interaction, and sharing between persons and humanity enables massive human knowledge, wisdom, action data, and tasks to be distributed in the borderless wisdom sharing system through intelligent integration and optimisation of intelligent technology. The continuous synergistic promotion of the parallel and integration among the elements of the wisdom sharing system enable the interdependence, communication, and transformation between people-oriented information and the material world gradually to act as the propeller of the intelligent society. Wisdom sharing system is a kind of spatial structure composed of “intelligent” and “unintelligent” particles in the off-site economy era, is the maximum efficiency system of intelligent labour realised with the minimum system internal friction and the maximum system efficiency, by the regular, sequential and directional motion of these particles supported and shared by the integration of ICT technology and intelligent technology, AND is a wisdom sharing system in the new era, that is, an open and shared large-scale integration of science and technology combined with the dynamic mechanism of social development interests. To sum up, the wisdom sharing system is composed of an intelligent technology integration system and its application and social intelligence integration and sharing mechanism. Wisdom sharing system constitutes the foundation and core of the formation of the off-site economic civilisation. This “wisdom sharing system”, formed by the great integration of intelligent technology and the sharing of human knowledge and culture, enables human wisdom to be shared, more new knowledge to be produced after knowledge becomes shared wisdom, and intelligent labour to generate intelligent labour greater intelligent application efficiency. The “extremely low cost” and “extremely high efficiency” are achieved. The cognitive system initiation of the new distributed environmental agreement will not be stuck in the existing human knowledge. Human is social, and the concept of persons’ wisdom is based on the perception of the natural world, which is closely related to human regional culture. In other words, cultures in different times and spaces determine different natural persons’ aesthetic values and value orientations. The wisdom sharing system provides the most critical place for the hybrid transmission, interaction, and sharing of information and tasks between individuals, individuals & groups, and groups & groups. The wisdom sharing system completes the formation stage (stage 1), realising the distribution, recall, and sharing of human knowledge and distributing tasks and organisations among people in a new borderless environment. Tang Xiaowei,2 an academician of the Chinese Academy of Sciences and professor of Zhejiang University, pointed out in Learning from Brain: General Integration 2

Tang Xiaowei, a well-known expert in nuclear physics and brain science, academician of Chinese Academy of Sciences, professor of Department of Physics, Zhejiang University.

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Theory that general integration theory is a discipline about the general characteristics, laws, and applications of various integration in nature, technology, and human society. It studies the general aspects and rules of integration function and process and focuses on the approaches of integration and innovation according to the nature of objects.3 Complex unity will be regarded as one formed by integrating internal components. Various components’ interaction, collaboration, and coordinated operation will be studied. Many concepts such as complementarity and cooperation in integration will be involved. Human beings step to distributing knowledge, tasks, and organisations in the new environment. In addition, integrated and shared extensive data analysis has deeply affected the development of human society under the interaction of causality and correlation. We know from the distributed cognition theory that the embodied interaction of technical artefacts can become the form of self-cognition in social situations through particular ways such as gestures or following a certain physical process or ceremony, instead of just the expression of previous internal cognitive processes. Ideas of embodied cognition have their emphasis. However, all of them emphasise that cognition occurs in a specific situation, and its effectiveness is realised based on the interaction with the environment. Therefore, cognition and environment form a cognitive system together. Embodied cognitive ability is intertwined with the sources of technology, nature, and society, complexly. Frederic Charles Bartlett, a pioneer of social psychology and a British psychologist, holds that cognitive schema is “a positive organisation of past reactions or experiences” (Anderson, 1980, p. 3); Jean Piaget, a Swiss psychologist, puts forward that “cognitive schema is the structure or organisation of actions”. Scholars in China stated that “schema can be regarded as a knowledge unit in the human brain or a cognitive structure during cognitive activities” (Le Anguo, 2004). Thinking, remembering, feeling, counting, and similar actions of the biological person may carry out cognition by transforming cognitive tasks and depicting their processes, sometimes including embodied activities and self-other codetermination. Embodied cognition emerges in social creatures constantly from the dynamics of self-other codetermination. The process runs through and connects the brain, body, and environment and appears in the system of various local elements and rules forming action patterns. Emergence created by self-organisation includes two cyclic causal loops. In addition to the local interaction, uplink triggers the global pattern; a corresponding downlink causal chain is also used. The global pattern controls and regulates the local interaction (such as setting environment and boundary conditions). Similarly, self-other codetermination is also an embodied cognitive process formed by natural occurrence and self-organisation in the wisdom sharing system, which evolves into a consensus emerging from different embodied cognition of self, others, and it (agent) (“it” is used to vividly explain that the agent is only the object with functions of human) by social, biological person and AI constantly. However, forming a wisdom sharing system breaks the restriction of the original distributed cognitive environment, making more and more persons or groups across 3

Tang Xiaowei. 2011. General Integration Theory. Hangzhou: Zhejiang University Press.

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regions, industries, and cultures distribute information, knowledge, and tasks in the borderless and efficient sharing environment. Humanity begins to carry out the natural and organisational distribution of wisdom in a new frontier-free distributed environment. It should be noted that the integration and sharing of science and technology, and products are just the first stages of the wisdom sharing system. The sharing knowledge system still stays within the biological person’s knowledge system. Moreover, the new knowledge from integration, optimisation, and emergence of the knowledge system lies within the biological person knowledge system.

3.2 Intervention of Multi-Agent “Cognitive brain computing model” is a simulator of human cranial nerves established by drawing lessons from the existing achievements of brain science at the beginning of the twenty-first century, which benefits to breakthroughs of AI in audiovisual, learning, and thinking. “Brain-inspired information processing mechanism” establishes a multi-modal data intelligent system similar to the human brain information processing mechanism. “Neuro-robot” enables AI to realise autonomous learning and decision-making through brain-inspired research. TEGGS experiment has also gone through the perception of legal texts at crossborder ports (static and dynamic data collection and compliance pre-examination), analysis and interpretation (computer legal interpretation and translation), decisionmaking and selection (automatic formation of port legal documents including multilateral customs declaration), and execution (direct cross-border customs submission). It proves that the research on AI technology has made a breakthrough followed by a significant development of its application parallel to the first stage when the wisdom sharing system formed. Subsequently, AI steps participation in the wisdom sharing system, which brought revolutionary influence to the evolution of the wisdom sharing system. Due to the unique nature of AI technology, its intervention in the wisdom sharing system reflects the knowledge related to the development of AI and related tasks being distributed and the product of AI, the AI agent, being moved directly onto the wisdom sharing system. Surprisingly, there is also an “active agent”, an active influencing factor that can generate new knowledge systems, brought by AI besides the constantly updated knowledge and tasks of the biological person in the wisdom sharing system, which is purely physical and built by scientific and technological achievements initially. Intelligent agents (including brain-inspired agents), originally dispersed logically or physically, are distributed in the wisdom sharing system. Affected by emergence, machine knowledge also starts to be generated on the wisdom sharing system, and its machine knowledge will not be exceptionally distributed on the wisdom sharing system when the AI agent initiates the action of distributing human wisdom in the form of data stored on this integrated and

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optimised system by the intelligent technology. Algorithm-led agents start to coordinate autonomously; AI agents manipulate their knowledge, skill characteristics, and self-planning to complete multitasking systems and solve various problems with clear goals. The wisdom sharing system continuously strengthens the computing performance and analysis ability through the established information interconnection system, so the group learning and synchronous follow-up ability are obtained. First, it is a biological person knowledge integration system. “Emergent property” more significant than that of individual distribution inevitably emerges when human intelligence stored in the form of data is distributed in the integrated optimisation system of intelligent technology, with the formation and evolution of the wisdom sharing system. In other words, distribution call brings emergence beyond the expectation of distributors. The “emergent property” refers to the emergence of more compound new knowledge in the form of data in the wisdom sharing system. The new data carries brand-new machine knowledge, a continuous optimisation process from computation to correlation, causality, non-computation emergence and back to computation (see Fig. 3.1). It is a brand-new knowledge based on the constantly updated technological evolution, accompanied by the non-computational germination of the human brain (the initial germination of the consciousness formation of the human brain starts from non-computational and is triggered by some unclear non-computational nature in neurons), that is, for AI knowledge and the result of deep self-learning, the machine rises from feeling to perception, which brings self-learning and self-growth ability, and finally enable the wisdom sharing system to incubate machine knowledge, called machine knowledge. As AI is involved in the wisdom sharing system, a brand-new machine knowledge is generated, which starts to be distributed in the borderless wisdom sharing system and human intelligence again. The ever-growing ability (the growth of machine knowledge) and the “emergent property” in data are constantly distributed in the wisdom sharing system. Even the same tasks can be processed in a human-machine

Fig. 3.1 Generation paths of two knowledge systems

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hybrid, collectively, according to the distribution, which promotes the constant emergence of new “hybrid emergent properties” in the wisdom sharing system, and the emergence of new knowledge of human-machine synthesis sharing wisdom, which nurtures the human-machine hybrid knowledge system, finally. As technology advances, the wisdom sharing system will calculate the raw digital materials and the massive data collected by the Internet of Everything (IoE) through the supercomputing power of the updated quantum computer and move forward to a new cognitive system the new environment through neural network technology. Li Deyi,4 an academician of the Chinese Academy of Engineering, believes that AI consists of four parts: brain cognitive basis, machine perception & pattern recognition, natural language processing & understanding, and knowledge engineering. Beyond the core, the extension of AI includes robots and intelligent systems, that is, various robots, intelligent manufacturing, smart cities, smart medical care, smart finance, etc. “Brain Cognitive Basis” is put at the top of AI core by Academician Li. As we all know, deep learning is the most typical progress of AI. Most architectures of the deep learning model are based on the processing layer, a multi-layer artificial neural network algorithm inspired by biological brain neurons, obtaining self-learning ability. Therefore, as far as a single algorithm or single calculation is concerned, AI technologies based on the algorithm, such as artificial neural networks and brain-inspired algorithms, start to process acquired certain self-learning abilities, which seems to be an active phenomenon of independent thinking. However, biological neuroscientists and cognitive scholars still can’t completely solve what Intelligence is and how it is formed in the human brain. Therefore, a fundamental question arises: Is the human-machine symbiotic society we want to discuss far from coming today when the intelligence of AI technology and its products is still far from the overall function of the biological person’s brain? Of course not. A human-machine diverse society will start without waiting for the day when the intelligence mechanism of the person’s brain is completely solved. The intelligence degree of AI technology and its products is close to or equal to the function of the biological person’s brain. The wisdom sharing system has been formed. AI is intervening in all aspects of human life and rapidly working through a wisdom-sharing system. In the wisdom sharing system, AI can finally emerge new data that did not exist through various distributed data wisdom and tasks, original digital materials, and massive calculation & comparison & error correction & recalculation of supercomputing technology. The wisdom sharing system welcomes the addition of AI agents shortly after going through the information sharing & computational perception stage, the human wisdom based on the large-scale integration of intelligent technology, and the distribution and computing process in the new borderless environment.

4

Li Deyi, an expert in command automation and AI, academician of Chinese Academy of Engineering and Eurasian Academy of Sciences, the first person put forward the graph pair theory of “control flow-data flow”, with remarkable achievements in the experiment of intelligent control of “three-stage inverted pendulum dynamic balance” and intelligent driving.

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The wisdom sharing system moves into the stage of change from perception to cognition and gradually comes to the advanced stage of intelligence development, where cognition and abstract thinking dominate. In addition, the evolution of the wisdom sharing system broke the original conditions of emergence through the interaction of causality and correlation, which gave birth to newer and more machine knowledge. Biological person Knowledge System + Machine Knowledge System ≤ Emergent Property Knowledge of Human-Machine Hybrid (the whole is greater than the sum of parts). The “hybrid emergent property” includes the emergent property of the biological person knowledge, the emergent property of AI knowledge brought by algorithms, and the emergent property of the human-machine hybrid generated by the former two kinds of knowledge hybrid. Similarly, this new system function also shows the effect of “the whole is greater than the sum of the parts”, where the emergent new quality of “greater than the parts” no longer rests only on the biological person knowledge system, but shows the effect of “greater than” the sum of the biological person knowledge system and machine knowledge system. An essential principle of system science shows that the system structure, system environment, and their relationship determine the integrity and function of the system; system integrity and function are the results of the integration of internal system structure and external system environment. In systems science, the properties that the whole possessed by the whole instead of the isolated parts or their sum are called the whole emergence. Emergence is a coherent effect between components, that is, structural effect, which is excited by the interaction, complementarity, and restriction of components according to the system structure. The emergence is the difference between the whole and the parts, such as “the whole is greater than the sum of the parts”. Simple integrity and systematicness are not necessarily emergence. The whole emergence is not a single result but should be a standard output of scale and structure effects. System functions show “the whole is greater than the sum of parts” because emergent property appears in the system, and “greater than parts” is the emergent property—the system emergence results from the nonlinear interaction between the adaptive subjects of the system. Emergence is a transition from the lower level to the high. The emergence process where new functions, new structures come from generates emergent property, and the process is the product of the interaction among living subjects. The property does not exist in any single element but only manifests when the lower-level system constitutes the higher. More important is that “active agents” began to intervene in the wisdom sharing system, which changed the content and the specific conditions of the emergence of the wisdom sharing system except for the major changes in the distribution environment of knowledge and tasks. Now, the emergence of wisdom sharing system has brought the evolution of knowledge structure (or data structure), which is no longer only based on the knowledge and tasks of the biological person but increases the hybrid content of self-learning knowledge and tasks of AI outside the knowledge and tasks of the biological person. With the decrease of the proportion of direct human intelligence in

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synthesis, differences occur between the formation mechanism and path of humanmachine synthetic intelligence and biological person awareness, thus completing the self-learning function of the wisdom sharing system and producing a humanmachine hybrid knowledge system. Emergence began to run through and connect the biological human brain, body, agent algorithm, machine body, natural environment, and the wisdom sharing system, a new community environment, at this time. The emergence environment and specific conditions of the wisdom sharing system are also more complicated because of the intervention of a particular artefact agent, an active influencing factor. They are the two paths for the knowledge system generation, essentially two different objects (as shown in Fig. 3.1). The emergence of a human-machine knowledge hybrid in the wisdom sharing system occurs at all times. This continuous integration and optimisation produce a more robust and newer human-machine knowledge hybrid. Natural Person Knowledge + Machine Knowledge ≤ Human–Machine Hybrid Knowledge. Machine knowledge and human knowledge are constantly mixed and distributed in the wisdom sharing system, which produces more new knowledge and enters the endless generation of new knowledge. It leads to a shift of human society from relative certainty to more uncertainty and complexity. Information and task interaction in the wisdom sharing system are not just among biological persons but infected by mixed transmission, exchange, and sharing between biological persons, biological person & agent, and agents. So, the wisdom sharing system has rapidly advanced to a higher stage, completing the most crucial step in its evolution, and some brain-inspired functions start to appear.

3.3 The Birth of Sociality Brain TEGGS experiment needs not only efficient knowledge management but also intelligent reasoning learning. The computer intelligence system acts as a translation intermediary and bears the legal consequences of bilateral customs clearance, customs declaration, and tax enforcement. Breakthroughs in basic database standard formulation, process data collection, and intelligent analysis are needed to study the application of TEGGS in port law interpretation in intelligent inference learning. TEGGS hopes to achieve a systematic, understandable and interpretable entry realm through the understanding path of language translation, deep mining of port legal vocabulary knowledge, and the combination of technologies such as knowledge graph & computer vision, and reach the level of human understanding of natural language, finally. The core of TEGGS is the interpretation and translation of international port laws, which involves the complex interaction of port legal knowledge bases, languages, and legal systems of different countries. In addition, legal language

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has extremely low fault tolerance, which is different from literary language or daily language. Semantic expression assumes legal responsibility, so it has strict ambiguity exclusion. Therefore, accurate interpretation cannot be realised by translation in grammar. The conventional approach of natural language processing has been tried, showing that the 100% semantic expression of commodity description entries in port laws and regulations cannot be realised. Conventional intelligent language cannot solve uniqueness or precise correspondence, especially for non-standard semantic expression. The semantic expression from the interpretation of non-standard semantics is very different and ambiguous, which can’t be used directly and can’t bear the legal responsibility of ports (such as identifying unintentional smuggling action). As for computer legal interpretation, one must understand the meaning of natural language and conduct common inference through cognitive methods with natural language understanding as to the core. In the first stage of intelligent language, the treatment of language problems is often based on language rules. In the second stage, natural language is processed by conceptual statistical learning and ontology technology. The expert system and deep learning in the third stage need support from many professional data based on mathematics and linguistics. TEGGS’s interpretation of port laws cannot be completed regarding AI translation tools but must return to result-oriented thinking. Therefore, the second stage of conventional intelligent language processing is divided into two steps. In the first step, an integrated linkage system of human-computer interaction was built in the cloud. It realises the interconnection and intercommunication among intelligent systems (such as electronic ports, logistics systems, trade service support systems of various countries/regions, etc.) based on format compliance. In the second step, the logic of one-to-one correspondence between commodity descriptions and commodity codes in each country needs to be solved first. It is essentially a construction of commodity description standardisation. A standard commodity description sample corresponding to the primary database of ports in various countries/regions is provided to the agent. Then intelligent language (including non-slogan expression) corresponds to the standard sample through conventional intelligent language processing, that is, a set of computer language standards for the translation intermediate is completed; BUT not that the intelligent language processing results are adapted to correspond to the commodity codes one by one in the commodity description samples at ports of various countries/regions through this set of language standards, then mapped to the content of regulations under country codes (including tariffs and VAT rates, commodity inspection requirements, licensing systems, etc.). Thus, the TEGGS system can understand and interpret port laws in any language environment, and the results are accurate and one-to-one. The human biological brain has not only concrete thinking but also abstract thinking and inspiration thinking. AI can’t deal with abstract thinking like human beings, and it only begins to show concrete thinking characteristics similar to animal attributes at most. Therefore, the research on AI has a long way to go. However, it is fully recognised that exploring the mechanism and the change of emergence conditions in the wisdom sharing system is like the mystery of neurons

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and neural networks in the biological human brain, which needs to be explored more continuously. Pleasantly, although it is not fully understood, the related technologies and technical products are consciously being integrated because the fact of wisdom sharing system has appeared. This integration of high and new technology enables the wisdom sharing system to perceive multi-dimensional information from the change of information management and information distribution environment. It should be pointed out that a single AI is far behind the human brain in advanced cognitive functions such as perception and reasoning. However, the current AI has more efficient advantages than human beings in search, calculation, storage, and optimisation. However, the intervention of multi-agent, the product of AI, enhances the integrated processing ability of wisdom sharing system to information and perceptual signals. The great integration of biological person knowledge and machine knowledge promotes the irresistible and sustainable development of wisdom sharing system. The accumulated integration of constantly emerging machine knowledge and updated biological person knowledge enables the wisdom sharing system to obtain the self-developing material foundation and advance in a new direction similar to abstract thinking and inspiration thinking. The wisdom sharing system steps into an advanced stage where active observation interacts with selectivity. In this stage, machine knowledge accelerates the emergence of new AI through wisdom sharing systems, and intelligent technology represented by AI will receive explosive progress. Thanks to the powerful computing power, non-selective permanent storage capacity and stronger continuity and reliability than the human brain, machine intelligence enters a virtuous circle of self-improvement and self-evolution. It gains more independence in thinking, decision-making, and action. Wisdom sharing system will be able to find problems, analyse plans and solve problems as freely as human beings through rapid analysis, thinking communication, and action that ordinary people can’t understand when wisdom sharing system, as a whole, has acquired intelligence and active cognitive functions similar to human beings. It is not a discussion that a computer, an intelligent technology, or an intelligent product may acquire intelligent functions similar to the human brain, but a brain-inspired intelligent function that can be collectively achieved by relying on the overall efficiency of a substantial borderless online wisdom sharing system. A certain intelligent technology, intelligent product, or brain-inspired agent will show the super-intelligent state of the intelligent machine only by participating in or using the vast wisdom sharing system. In other words, as far as intelligent machines, robots, agents, or algorithms are concerned, once separated from the wisdom sharing system, they will always be just a machine body, an action body, or a local information processing body even if their individual performance is superior. Machine intelligence will move towards the singularity of “surpassing human intelligence” only through the great integration power of wisdom sharing system. Now, the new knowledge emerging again in the wisdom sharing system is beyond the expression of a purely natural person’s intelligence and wisdom.

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The closer we get to this singularity, the harder it will be for human beings to find out what the wisdom sharing system is “thinking”. The wisdom sharing system enters an advanced stage in which it is called the Sociality Brain, and an aerial brain shared by the natural person, agents, and humanmachine comes into being. The emergence of the Sociality Brain enables a new system, making it possible to realise the abstract thinking ability similar to that of the natural brain. The Sociality Brain will endow the machine with the power of reading, understanding, and thinking after acquiring certain cognitive abilities, thus realising the qualitative change from perceptual computing to cognitive computing. It is a unique brain that never loses its memory. The particularity of Its principle lies in the fact that the accumulation of two-way participation (the cyclic accumulation of distributed initiative and called goal) continuously integrates, optimises, and emerges, and evolves a hybrid of two different knowledge systems, finally. The hybrid of the biological person knowledge system and machine knowledge system with different paths gives birth to the special function of the biological person’s brain. Human beings will also be able to connect the human brain with the Sociality Brain through “the hybrid of biological thinking and non-biological thinking”, a shared Sociality Brain, even a micro nano-robot made of DNA strands. Human beings will break through their existing cognitive limits in the dual-brain structure (biological human brain and Sociality Brain are no longer the person brain and simple computer). The arrival of the advanced stage of the wisdom sharing system, the Sociality Brain, enables it to surpass the interactive intelligence based on a particular understanding of a scene and environment and bridge the gap between human brain thinking ability and causal inference. The wisdom sharing system has completed the gestation and evolution of the Sociality Brain now, and the agent community grows into a human-machine community with abstract thinking at a certain cognitive level. Finally, the Sociality Brain is jointly endowed with the ability to judge, make decisions and act independently (as shown in Fig. 3.2). It can be found through the analysis of multi-intelligence deep involvement in the wisdom sharing system that the goal and result of intelligent engineering (especially the result of mixed calling) often exceed the original designer’s prediction, showing high unpredictability. It can be found that the advanced cognitive function of human beings takes language as the carrier of thinking in the observation of the human brain. It is precise because of language that the concrete thinking of human beings is far beyond that of animals, which gives birth to the unique abstract thinking of human beings. Cognitive linguistics holds that human beings know and reflect the world through cognitive ability. Language is the carrier of information and the shell of thinking in the biological human society. Language is a living body, which will promote or limit people’s understanding and grasp of the world, and of course, it will carry out self-change to adapt to and meet people’s needs. The different effects of different language characteristics on thinking mainly occur in people’s subconscious; that is, once people know

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Fig. 3.2 Ecological model of wisdom sharing system

the strengths and weaknesses of their language, it will inevitably lead to changes in language and their way of thinking. In the Sociality Brain, there are also many communications between biological persons, biological person & agent, and the interaction between agents. Interactions of knowledge or sensation among humans, AI agents and animals in the sociality brain may one day be possible when the brain intelligence of ordinary animals is also integrated into the sociality brain through brain-computer interfaces (it would be an interesting experiment). Thanks to the development of information science and technology such as computers, networks, and communication, language processing and application technology have developed rapidly, especially in natural language processing, the technical station of language functions, and the cross-domain application linguistic theories and methods. Therefore, the development of the Sociality Brain will be a process of standardising scientific and technological language and driving the convergence of thinking modes. The language technology of Sociality Brain will be AI technology, communication language technology, text processing technology, and the standardisation of language and characters, instead of being stuck in the operational methods, means and skills formed by taking language as the object or the tool. The knowledge fusion of the human-machine community needs a dialogue tool to connect the neurons of the Sociality Brain, that is, a human-machine dialogue language that conforms to the discipline standards and is widely used in the wisdom sharing system. Its appearance proves the importance of scientific language processing in the wisdom sharing system.

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Scientific and technological language has expanded from focusing on ontology to taking both ontology and application into account, serving the interpersonal to human-machine symbiosis. It is not only the renewal of technical language but also the digital expression of beauty and goodness in a human-machine symbiosis society, which includes technical language and philosophical language. Different information can only be stored in different carriers, and different thinking contents can only be expressed in corresponding language forms. Now, the Sociality Brain has gone beyond understanding the natural language of human beings and no longer recognises and reflects the world with the unique cognitive ability of human beings. In terms of language carrying thinking, the primary agent in Sociality Brain belongs to the direct introduction of engineer’s language and thinking; secondly, a special short link agent designed by another group of exceptional engineers and technicians undertakes the function of linking and calling various ordinary agents (or main agents). Through these short-linking agents, other natural persons distribute their knowledge and tasks to the wisdom sharing system. They seldom carry the designer’s language and thinking but directly call ordinary main agents (or main agents) through computer language; independent scientists brought in by main agents. In other words, engineer language and thinking are recombined by another group of special-purpose linking agents through machine language. The hybrid language and thinking are no longer controlled by the original leading agent designer at this time. For example, the vocabulary and thinking involved by unmanned designers are no longer the original intentions of navigation system designers, meteorological system designers, IoT system designers, face identification system designers, and social media designers. Different intelligent agents have been divided into main agents and linking agents with varying features of language and main functions, and natural persons are correspondingly divided into different groups (or classes). Please refer to Chaps. 6 and 7 for details. The primary mechanism of the wisdom sharing system was discovered; that is, intelligent machines are smart because they highly rely on the Sociality Brain. The biological person society and the intelligent machine group share a Sociality Brain, which indicates that human civilisation has advanced into a dual-brain world of human-machine symbiosis. It contributes to studying and discovering the formation and evolution pathway of the Sociality Brain and machine knowledge system. The historical change in the Dual-Brain world is that the relationship between the biological person’s biological attribute and social attribute has changed dramatically. Some characteristics of the biological person’s innate biological features start to be separated gradually, leading to the re-entrance to a new era when the classification evolution of the biological person groups goes on.

Chapter 4

The Kidnapping of Dual-Brain

It can be found by discussing and observing the formation and evolution of the Wisdom Sharing System that the processing tasks of a single computer can be classified into the category of computing rules. But what will happen when groups of computers work together? Will there be uncertainties in the computer cluster? The knowledge set about human-machine collaboration has not been solved by computational philosophy. The critical point is that we put all hope on exploring the mechanism of the human brain to explain the generation of machine knowledge or explaining the generation of human brain consciousness by computational mechanism. Perhaps, a new explanatory space will be provided by the multi-angle fusion research to puzzles that are still unsolved by science’s philosophy in the intelligent world. As an extension of the human “brain & mind”, the human-machine hybrid social environment starts to be reconsidered, which steps from the discussion on subjectivity and the mind subject, and intends to break through the limitations of biological brain science research.

4.1 Extension of Human “Brain & Mind” It can be found from all kinds of traditional cognitive theories that focus on the human “mind” and human “brain”, which are stuck in the cognitive activities and cognitive processes formed in the brains of biological individuals. However, the mystery of the human mind is called God’s last secret. It is no mean feat to uncover this mystery, which is ultimately far away. The bottom difference between the human brain and computer is that consciousness emerges, starts from uncertainty, and perhaps is formed by a combination of the quantum mechanical uncertainty of biological brain neurons in the microscopic world and the chaotic action of complex non-linear systems. The signals naturally © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7_4

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created by uncertainty are transmitted in the human brain neural network. The fuzzy processing ability and extremely high efficiency of the system enable the human brain to obtain an intuition that computers lack; computers under the laws of computation, however, process signals in terms of determinism of the information source, target, task, etc. The traditional Turing machine uses a deterministic serial processing system. Computational rules must also drive the computer. It is too inefficient to operate in the same uncertainty as to the human brain, although the fuzzy processing can also be simulated. However, single computing and individual consciousness, individual wisdom, and individual tasks of biological persons begin to be distributed in the borderless new environment when computer groups participate in wisdom sharing collectively. Influenced by general integration,1 new knowledge emerging from the continuous optimisation of the distributed individual knowledge (including biological person and single calculation) and tasks can be distributed again in the same Wisdom Sharing System, which gives birth to the collective wisdom and tasks. Now, it can be confirmed that the path of knowledge generation in the Sociality Brain is that it starts from the calculation, causes uncertainty in a deterministic analysis, and return to calculation error correction then determination. Therefore, humanmachine hybrid knowledge is generated. Consciousness in the biological human brain naturally germinates in non-deterministic non-computation then returns to self-rational computational certainty. A human self-knowledge system is developed. Although it can be felt that these two kinds of evolution are increasingly close, infinitely, technological evolution and natural biological evolution must be strictly distinguished. We know that natural biological evolution cannot be simply replaced by technological evolution. The human brain is the product of natural biological evolution with some genetic characteristics that are born with wisdom; the sociality brain came into being with knowledge obtained through studies, which is influenced by the participation of the human brain and based on technological evolution. They seem to be infinitely close in some functions, but they are different in their respective formation and evolution paths. It can be found from traditional cognitive theories that cognitive science aims to uncover the mysteries of the human mind. Many scholars assert that this goal of cognitive science is impossible because a system cannot recognise its consciousness operation. However, no scientific laws are violated by the acquisition of the ability by human beings to identify themselves, according to other scholars. Since the mystery of man’s mind-inspired is called God’s last secret, it is no mean feat for the puzzle to be uncovered completely. So why can we only get knowledge through ourselves? Why can the intelligent world only be studied by understanding the biological person’s “mind”? For the social changes caused by high-tech represented by AI (including the changes to cognitive science), the research path is multiple; other ways are possible and available except for brain-inspired or artificial neural network, which is infinitely

1

Tang Xiaowei. 2011. General Integration Theory. Hangzhou: Zhejiang University Press.

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close to the biological brain mechanism. We are not waiting for the mysteries of the post-human mind to be solved before we bionic a humanoid brain. Therefore, two different paths should be introduced into our courses: first, the research starts from biology to the human brain then to brain-inspired; the discussion on the mechanism of human-machine collaboration with participation of multi-agents should start from intelligent integration. Brain-inspired research steps from the biological brain. In August 2018, Gartner released the 2018 Emerging Technology Trends, which contains five emerging technology trends, among which brain-inspired intelligence, neural chip hardware, and brain-computer interface are essential. Brain-inspired intelligence, inspired by brain neural operation and cognitive action mechanisms, is a machine intelligence realised through software and hardware cooperation based on computational modelling. Three goals are included in developing brain-inspired intelligence: imitating the brain in structure, approaching the brain in devices, and surpassing the brain in function. Specifically, the processes of basic units (various neurons and synapses, etc.) and their connection relations (network structure) will be studied through the analysis and detection technology of neuroscience experiments in terms of structure; in the device, the emphasis is on the development of micro-nano photoelectric devices simulating neuron and synapse function, and the construction of a neural network of human brain scale under limited physical space and power consumption, such as neural morphology chip and brain-inspired computer; functionally, brain-inspired computers will be stimulated by information to learn and trained to generate intelligence similar to the human brain, and even emerge autonomous consciousness to realise intelligence cultivation and evolve learning, memory, recognition, conversation, reasoning, decision-making, and higher intelligence. Zeng Yi,2 a research fellow at the Chinese Academy of Sciences, points out that brain structure & mechanism and cognitive action mechanism inspired brain-inspired intelligence attempts to realise machine intelligence through software and hardware cooperation based on computational modelling. The brain-inspired intelligent system is “brain-inspired” in information processing mechanism and “human-inspired” in cognitive action and intelligence level, aiming to enable machines to acquire various cognitive abilities of human beings and their cooperative mechanisms to reach or surpass human needs intelligence, finally. Of course, the research on super-agent represented by brain-inspired research is one of the critical advances in technology in the intelligent world, which accelerates the arrival of the intelligent world. However, we should be aware that agents are only equivalent to single nerve cells, local neurons, or neuron combinations in the sociality brain and intelligence sharing integration of human-machine symbiosis (including brain-inspired research results will also be integrated as an agent). 2

Zeng Yi, deputy director of Research Center for Brain-inspired Intelligence, Institute of Automation, Chinese Academy of Sciences, the young backbone of Center for Excellence in Brain Science and Intelligent Technology, Chinese Academy of Sciences, professor of University of Chinese Academy of Sciences, engaged in brain-inspired cognitive computing modelling, brain-inspired learning theory, brain-inspired intelligent robot system, etc.

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Therefore, the discussion can no longer be confined to the health of neurons, single cells, or local cell groups but should be based on the human-machine community in the whole Wisdom Sharing System.3 Concern about the internal mechanism and order principle should be carried out on human-machine collaboration based on multiagent integration to understand various problems in a human-machine symbiotic environment. They are different evolutionary paths and research methods to technology and biology. Compared with the intelligent world, the brain-inspired still belongs to the individual brain, which only belongs to the most developed neurons or local brain regions in the sociality brain, equivalent to the position of the biological person’s brain in the Wisdom Sharing System, even if, one day, brain-inspired research makes rapid advances and a fully replicable or partially super-biological human brain is possible. It is the relationship between “individual brain” and “individual brain integration”. Discussions on the situation described in the previous chapters and our preliminary argument have proved that the process of revealing the mystery of human mindinspired cannot determine the birth and growth of Sociality Brain. Still, it is the development speed that will be affected. An online sociality brain, which is different from the biological brain but has similar functions or even local functions beyond the human brain, will be born without waiting the day when the mystery of the human mind is revealed ultimately. It is not a case of us studying how humans can grow wings again, but a case of learning how to fly from taking a completely different research path. Like the social parts of N human brains, the evolving artificial neural network is equivalent to only one nerve cell (or neuron) in the sociality brain. Massive human brains and agents (including artificial neural networks) are continuously integrated, optimised, and emerged in the advanced stage of Wisdom Sharing System, which gives birth to the advanced stage of the Wisdom Sharing System, which contributes a case that thousands of agents and human brains are like neurons. Human and machine knowledge are constantly reordered and integrated according to various call requirements and continuously optimised and emerged in the specific environment of the Wisdom Sharing System. Now, the human-machine hybrid knowledge system no longer only introduces the action or cognitive model of the human brain into the AI system (or stays at the level of a single agent) but improves the integration and emergence of the AI system. Over time, the evolution gave rise to a super-intelligent integrated system with functions similar to or even beyond the human biological brain, which broke through the biological limitations of the human brain. Human beings obtain a second brain with infinite possibilities for development. Many things that seem impossible at present can be carried out through this sociality brain; for example, what can be seen is not only the existence of various objects but also the internal morphological structure and laws that could not be seen by naked eyes, to realise the effective development and coexistence in the universe. 3

Zhang Weizhi. 2016. Off-site Economic Awareness. Hangzhou: Zhejiang University Press.

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Since its birth, human beings have explored the essence of spirit or thinking about mind representation. Moreover, since the birth of the philosophy of science, researchers have been trying to explain many objects in social development step by step based on linguistics, hermeneutics, and rhetoric. Whether empirically or theoretically, researchers‘ thinking in cognitive science that where consciousness, knowledge, emotion, etc., come from is based on the mind of the biological brain. Traditional cognitive science holds that the physiological structure and function of the brain have been understood. The mind activity is considered as processing external information by the human brain. Thinking is viewed as a way of processing information; specific biological brains constantly process external information to construct a subjective world in the brain to gain the cognition of the world. Related research has been carried out from their respective perspectives by emerging interdisciplinary subjects such as Cognitive Psychology, AI, Linguistics, Anthropology, and Cognitive Neuroscience. From the perspective of cognitive psychology, some began to oppose logical positivism and behaviourism, emphasising the study of human psychological processes. The cognitive process is regarded as the information processing that can represent external environmental events through symbols. The findings in cognitive psychology are beginning to be drawn upon, focusing on human knowledge representation, problem-solving and reasoning, pattern recognition, memory-based learning, language, etc. A group of scholars attempts to study the development of science with new methods and perspectives. Until now, only local answers to how the brain forms consciousness and knowledge can be obtained from the perspectives of respective disciplines or multiple disciplines. The mechanism of cognitive analysis of the biological person’s mind cannot be disclosed completely. We know that as a discipline that summarises the internal composition and cognitive mechanism of mind based on emerging sciences (including cranial neuroscience, pragmatics, semantics, modern logic, cognitive psychology, etc.), Mental Logic will enable the philosophy of science to put forward a clear understanding and solution to existing problems from cognition based on language, logic, sociology, and historical analysis. The intervention and challenge of a machine knowledge system appear before these problems can be solved. The research on AI starts from the imitation of human behaviours and develops into symbolism focusing on symbol processing and “computer metaphor”. AI is thought to be derived from mathematical logic, and human thinking is regarded as a symbolic operation process similar to a computer. It suggests that cognition arises from the interaction among massive single processing units. However, connectionism holds that AI originates from bionics, especially the study on the human brain model, which advocates simulating the nervous system process to form a knowledge system by neuron units and their connected networks. Behaviourism holds that AI originates from cybernetics. The principle of the neural system in cybernetics and the self-organising system proposed by cybernetics connects with information theory, control theory, logic, and computer, which inspires AI to simulate knowledge creation to a certain extent. Most of them focus on the research on “animals” and intelligent robot systems that affect human beings’

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intelligent behaviours and functions in the control process, such as self-optimization, self-adaptation, self-stabilization, self-organisation, and self-learning. By the 1980s, influenced by the vigorous development of cognitive science, cognitive analysis attempted to rethink the mind philosophically through the materials provided by cognitive science, including AI and cognitive psychology, for further exploring the everyday cognitive basis of scientific discovery and proof. It offers a new perspective to address the knowledge, concepts and thinking studied by the science and cognitive psychology philosophy driven by brain science, cognitive psychology, and AI interventions. Different paradigms of AI, such as symbolism, connectionism, and behaviourism, contain attempts to explain the mechanism of human brain consciousness, the essence of agents, the cognition of machine knowledge, and the intentionality of agents. Today, more and more intelligent agents (including brain-inspired intelligence) are involved, which leads to the appearance of problems that ancestors never encountered: As the human-computer hybrid knowledge with an increasing amount in the sociality brain is generated, will there be another logic in sociality brain? Is it possible that there is a kind of “mind-inspired”? Traditional cognitive science has repeatedly told that the mind is based on the biological human brain, which is the home of the mind. However, the research on the Dual-Brain world must start with the following: The development and evolution of Wisdom Sharing System different from the biological brain, the essential difference between human consciousness and machine consciousness, and the role of illogical emergence in the whole concept construction and reasoning. Therefore, we are wondering whether the “mind” research paradigm based on a single biological brain can be discarded to explore the “mind-inspired” in sociality brain in a new way or not? The study on the cognitive science of intelligent society will be able to put aside the long-term ideological kidnapping and examine the Social Brain mind-inspired shared by the human and machine if this hypothesis holds. It can be understood that the shackles of traditional psychological ideology can be freed. Thus a new way to explore the cognitive theory of human-machine symbiosis, which is entirely different from the study on biological person’s mind, is opened up. Prof. Chen Yajun4 pointed out in On Two Paths of Pragmatic Philosophy of Mind at the Contemporary Cognitive Science and Pragmatism Conference, Zhejiang University: There have been two ways of talking about the mind in the history of philosophy—the British and the German. The former is represented by Locke and the latter by Hegel. One is naturalistic, and the other is rationalistic. James favoured the former, and Dewey selected the latter as far as pragmatism is concerned. They started their academic careers in psychology in the early days. Although they both emphasised experimental science, significant differences were revealed initially. The 4

Chen Yajun, a former professor at the School of Philosophy, Fudan University, director of Dewey Center and doctoral tutor, is now a professor and doctoral tutor at the School of Humanities, Zhejiang University.

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difference between the English path and the German path hinted directly, in which they talked about the mind later. To sum up, the characteristics of James’s philosophy of mind path are as follows: first, scientific and experimental; second, introspective; third, individual discussion. Together, these paths constitute a naturalistic path closer to the British approach. Transcendental, social, historical, and traditional factors are irrelevant here. However, today, Dewey’s philosophy of mind should be paid attention to in the discussion. Only from the perspective of brain science, neuroscience, and computer science the unity of the mental state and physiological state cannot solve the semantic problem. However, ideas arise from Dewey’s two angles-practice and history. Therefore, it can be considered that the mind permeates the whole body and the interaction between the human and environment. Prof. Chen Yajun’s report specifically pointed out that the mind does not exist within a single residence but in the whole natural and social environment. The report dramatically encourages mind-inspired research. Combining the discussion on “permeating the interaction between human and environment” with the debate on sociality brain mind-inspired will be meaningful. We believe that the human mind is regarded as representable, and the same to the human-machine hybrid cognitive activities in the Sociality Brain in the same way. Philosophically, it should be revealed that human intelligence exists in the brain and the whole body and its exchanges and interactions with the outside. However, braininspired research and other studies of brain neurons can further the development of intelligent engineering. The body mentioned here is not a physical body based on the dichotomy of matter and spirit but a philosophical one. Our research on human-machine symbiotic sociality brain cognition leaves aside the research perspective of starting from the mystery of the human mind-inspired and focuses on the research path on the integration of biological human and multiple intelligences. Therefore, the “mind-inspired” of the human-machine symbiotic brain is more in line with philosophical logic. The word “Mind” is used to describe the cognitive activities of the hybrid of machine knowledge and biological person knowledge. The new term “mind-inspired” in sociality brain is used for tentative discussion. As for the mind, Descartes,5 a French philosopher, holds that objects composed of materials are machines governed by the same mechanical laws. There is also a spiritual world besides the mechanical one. There are two different entities in the universe-thinking (mind) and outer world (matter), which exist independently. Further, Descartes believes that “my mind and my essence are completely different from my body”. Human is a complex unity of the two and a binary existence, which will think and occupy space. The soul is unique to man. However, Descartes

5

Ren é Descartes, a French philosopher, mathematician, and physicist, was one of the founders of modern western philosophy thought and a pioneer of contemporary materialism.

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never imagines that intelligent technology could develop to recognise human faces, emotions, and all symbols and numbers in human society. The material in the world of Dual-Brain transcends the biological body, that is, the biological human body will die out; however, the spirit (or knowledge) can not only be passed down but also continue to survive and evolve in the sociality brain (constantly participate in digital reprocessing). So, instead of being stuck with the mere study of the logic of the human mind, we further investigate another nonbiological mind phenomenon (mainly machine knowledge systems) and the sense of the linkage of this non-biological mind activity with the biological mind activity (social brain-inspired). Our research on human-machine symbiosis cognition has bypassed these puzzles. The logic of “mind-inspired” is put forward, which is neither symbolism, connectionism, nor behaviourism, but an exploration based on the thinking of social integration about the human-machine environment. The key to studying the human-machine hybrid lies in the generation of machine knowledge, which restores and decomposes the input information symbols and then reasons, judges, and makes decisions like human beings. The new research path should be opened to explore the mechanism of human-machine hybrid cognition, combined with the development of natural sciences such as physics, mathematics, information science, computer science, AI, neuroscience, and molecular biology, and the development of social sciences in modern logic, pragmatics, semantics, cognitive science, and integration theory. We observe the formation and evolution of the Wisdom Sharing System based on philosophical speculation and then study the characteristics of the sociality brain, which belongs to experimental philosophy. The difference is that Sociality Brain’s cognitive theory no longer adopts such a path; all mind activities can only start from and then return to the human brain. In other words, research is no longer stuck in taking the human brain as the only mind subject. Mind-inspired is a phenomenon that appears in the Wisdom Sharing System and has some mind functions similar to the biological brain, which is the hybrid of biological person & physical world, and spiritual blending and hybrid of human & machine knowledge. In our opinion, the critical differences between mind-inspired and mind are as follows: First, whether the study of the mind is embodied or requires inward reflection, any discussion on the concept of mind involves the direct involvement of the human mind. No possibility is left for indirect participation. Second, there can be direct participation of the human brain in the study on mind-inspired, and the boundary of direct participation of the human brain can be broken. The human brain is free in participating directly or not. Therefore, the possibility is available for indirect participation. Its appearance opens a skylight for the human-machine symbiotic development. Social change, economic development, and the way and power of domination in the dual-brain world trends to the sociality brain. Body, mind, and consciousnesses are puzzles in mind and cognitive science philosophy. Moreover, the trend towards truth in the operation of mind-inspired is not clear

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today. Perhaps the discussion can be carried out along Piaget’s theory of “mind”. He argues that “mind” (that is, wisdom) is a kind of construction, and “self” is the reference of wisdom operation logic. The key lies in the correspondence and mutual proof between individual and environment. Thus it is unnecessary to obtain subjective status. The critical change is that the individual is no longer the biological person, and the environment is not a single biological person’s society and nature. These puzzles and the internal mechanism of mind-inspired need to be studied by more scholars in the long term. The study on mind-inspired in the dual-brain world has brought ample imagination space. Perhaps the controversy of intelligent cognition and various development doubts that have plagued human beings for a long time will be solved one day.

4.2 Infinite Sociality Brain A recently completed bilateral full-process customs service of goods sent from the Chinese mainland to Cambodia. “Are you familiar with the Cambodian language and port laws and regulations?” I asked the operator. She replied: “I don’t know Cambodian, let alone Cambodia’s port laws. But it does.” “It is the TEGGS system that independently completes data collation, document preparation, clause adaptation decision-making, and automatic submission to bilateral customs clearance and declaration. Bilateral customs have been reviewed and released…” Who will still be smart in front of the increasingly developed sociality brain? The complete information in experience to solve a new problem will be consulted by a super-smart researcher in the largest library to help him analyse and find solutions, path references, or inspiration. Even if the researcher is clever, he will just consult dozens of books a day at most, hundreds of books a week, and less than tens of thousands of books a year because of the limitations of the biological brain in information processing. The embarrassment of forgetting or confusing information will appear in the human mind when the reading volume exceeds the critical point in a short time. However, in the intelligent world, any information related to this problem will be looked up to by the sociality brain in hundreds of millions of books in a few minutes, once this problem is submitted to the sociality brain by an ordinary person for the same purpose. The automated analysis will then start to output more complete specific recommendations in conjunction with the submitted questions. It is a brain that infinitely expands and will never lose its memory that even intelligent creatures can’t match. The sociality Brain is increasingly developed and intelligent due to the continuous addition of more intelligent agents. Three stages go through the formation and evolution of the Wisdom Sharing System: the primary stage represented by intelligent technology integration, the development stage characterised by agent intervention and the emergence of machine

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knowledge, and the expansion stage characterised by re-integration and optimisation of the human knowledge system and machine knowledge system. Stage 1 (primary). Various intelligent technologies such as ICT technology and intelligent terminals, AI, IoT, cloud computing, encryption technology (such as blockchain and quantum technology), commercial satellites, etc., started to be integrated online. The Wisdom Sharing System characterised by transmission and sharing has been formed, changing and expanding the distribution environment of humanity’s knowledge and tasks and laying an infinite material foundation for humans to collaborate and call shared intelligent tools. Stage 2 (development). The birth and intervention of AI agents. New knowledge and tasks are optimised and emerge by distributing, computing, redistribution, and re-computing the borderless knowledge and tasks—machine knowledge steps to emerge. The biological person knowledge system and the new machine knowledge system begin to be mixed distributed. The two different knowledge systems are constantly being distributed and integrated to optimise the Wisdom Sharing System for further growth. Stage 3 (expansion). The new human-machine hybrid knowledge (or machine knowledge or dark knowledge) from re-optimization and emergence promotes the further sublimation of wisdom sharing system, where the human-machine is located, and become increasingly “smart” by the intelligent knowledge system generated by Wisdom Sharing System. The Wisdom Sharing System in stage 3 has acquired some human brain-inspired functions, so the agent gets rid of the dependence on pure computing. New machine knowledge (also called machine knowledge or dark knowledge by scholars) starts to be generated on a large scale. Since then, the Wisdom Sharing System has accessed self-learning. The integrated development of science-tech constantly changes the original knowledge distribution environment. The influx of multi-agents constantly changes the emergence conditions in a new environment. The emergence of such uncertainties has led to the emergence of new mixed knowledge and tasks shared by the human and machine in the Wisdom Sharing System, and the fusion mechanism of human intelligence and intelligence integration is born, finally. More human-machine hybrid knowledge is generated, and it will be continuously integrated and optimised with the original knowledge. More updated uncertainties emerge from the composite expertise, which is re-distributed and re-computed. New/original knowledge and tasks are constantly redistributed and re-computed. These mixed knowledge or tasks are optimised continuously and emerge for fresher knowledge beyond the expectation of the original distributor. The information and task interaction in Wisdom Sharing System is no longer reflected just between biological persons, but the mixed transmission, interaction, and sharing between biological people, between biological people, machine agents, and agents. Computing, recomputing, and supercomputing are accompanied by updated intelligence and wisdom. This advanced stage of the Wisdom Sharing System, which we call the sociality brain, has evolved to a point where it can no longer be expressed by the ingenuity of a purely biological person. Now, it can be found that: With the development of a single intelligent machine towards wisdom, it is even more inseparable from

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Wisdom Sharing System. It is inseparable from a sociality brain shared by humans and machines after Wisdom Sharing System is sublimated into the Sociality Brain. We disagree with Ray Kurzweil’s “computer prediction”. “Computers will be ten thousand times more intelligent than the human brain” is disapproved. Computers and AI will be integrated into the sociality brain simultaneously, even if they are very advanced. As far as computing power is concerned, compared with the sociality brain, which is synchronised by billions of computing agents, a computer is just an individual intelligence even if it is very advanced. As for independence, even advanced agents or highly intelligent machines (like single strong AI) will immediately become relatively retarded. They will be just an actor and an executor once it breaks away from the Wisdom Sharing System-the Sociality Brain. The so-called “sociality brain” was put forward in the intelligent revolution, which is different from the “social brain hypothesis” or “Social Brain Region” by cognitive scientists or psychologists in the late last century. The latter is based on the embodiment. The intracranial “sociality brain” is a brain region with specific functions (including mirror nervous system) differentiated by adaptation and evolution of human life brain or a social attribute part of biological person brain. The difference is that for “sociality brain”, the social Wisdom Sharing System is regarded as an intelligent shared “brain”. Knowledge comes from integration, and the latter lies in connection. Perhaps the brains of ordinary animals will be integrated into the sociality brain through a brain-computer interface one day. The Sociality Brain results from combining the scattered human brain and numerous machine knowledge, and the outcome from the optimised integration of humanity knowledge and machine knowledge. The “intelligence” of the machine depends on the Wisdom Sharing System. The new knowledge (including all intelligent action instructions) comes from the growth of the “integrated, optimised and emergent” Wisdom Sharing System, from the infinitely evolving Sociality Brain. It is no longer an era in which biological persons control or use machines. The natural extension and expansion of human intelligence to all objects in the universe has been realised through the integration and collaborative progress of knowledge in the physical world, biological world, and spiritual world in the advanced stage of the Wisdom Sharing System. Above all, “intelligence” and “brain” can be integrated, not just the individual’s intracranial consciousness (or intracranial mind). The wisdom of humanity distributed in historical and cultural memories and the knowledge in behaviours can be integrated online through AI, big data, and cloud computing technologies. More powerful hybrid wisdom may be “emerge” in the borderless sharing system. Next, “wisdom” and “brain” can be shared. The sharing of human-machine intelligence has universality and inclusiveness and reaches any possible terminal at high speed and a lower cost (even zero cost) in a multi-agent collaborative and multi-disciplinary cross-disciplinary system.

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Third, the wisdom and brain are developing. They are constantly redeveloped in the continuous hybrid of human-machine knowledge and the emergence of new knowledge. This inheritance and sharing characteristic promotes the extension of human “brain intelligence”, which will fundamentally change the way of cognition, education, and work. In this sense, the “sociality brain” is an objective and realistic advanced stage of the Wisdom Sharing System. Note: Industry brain, community brain, city brain, etc., belong to the components of sociality brain, which correspond to the whole and the part. What is certain now is: The world is no longer a unique world to the biological human brain, nor a split world of human brain and computer, but a brand-new dual-brain world in which biological brain and wisdom coexist and collaborate. It is an online integration of various physical technologies, biotechnologies, humanity, knowledge systems, and machine knowledge systems. The interconnection in the universe will be more universal, complicated, and full of uncertainty. All the organic or inorganic will be gradually incorporated into it. Discovering the mechanism of Sociality Brain means finding the reality of Sociality Brain, breaking through the biological individual mind and directly entering the collective mind research of human-machine hybrid, instead of being stuck in the biological human mind research. It is the process of mind-inspired research of the human brain + sociality brain. This is a brand-new social reality composed of N biological person minds + 1 sociality Brain mind-inspired, which leads to a significant change in how the biological human mind connects with the three worlds. The key feature of the human-machine community is N + 1 of mind. This brand-new pathway investigates the ‘dual brain structure’ in which the sociality brain interacts with the N biological human brain. It is a unique phenomenon similar to the biological brain’s mind function, which results from the human-machine knowledge and spirit symbiosis between the biological person and physical world appearing in the Wisdom Sharing System. It is not just a natural reality but a social one constructed by the biological human with the participation of unconscious behaviour in the evolution of the biological human. The “existence” of the concept of the sociality brain, which is slowly being confirmed to some extent, has once again made clear to us the fact that an online Society Brain with similar functions, which is different from the biological brain, has been born objectively now without waiting for the day when the mystery of the human mind (strong AI) is completely revealed. It is a sociality brain in infinite development. The infinity about sociality brain is mainly derived from the infinity of the sciencetech development. Agents get rid of the limitations of organisms, which are manifested in the infinity of functional upgrading iteration, the infinity of expanding application, the infinity of storing memory, the infinity of self-innovation, the infinity of new knowledge generation, and the infinity of harmonious coexistence….

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The infinite possible agent group under Sociality Brain enhances the ability of human beings to transform nature. Empowered by the blessing of Sociality Brain and agents, discovering and recognising the agent’s leading role and its infinite characteristics will benefit the behaviour subjects (biological persons) in human-machine symbiosis order, normative behaviour of different topics, subject consciousness, etc. The recognition of the natural view of the agent’s subject status is of significance in practice to the new environmental consciousness. It will show a far-reaching impact on the course of environmentalism and contemporary civilisation. However, the concrete results of agent development cannot be fully grasped, and it cannot be judged whether an agent has a specific natural view or not at present. Based on recognising the agent’s subject status, respect and love for machine knowledge will gradually be formed and human beings‘ responsibilities and obligations to agents. It is a re-judgment of the intrinsic value of nature, and it is a realistic view of human-machine symbiosis world-ecology promoted by intelligent technology. This cognitive transformation and development have formed the idea of nature, which is more progressive and suitable for human development. The traditional pragmatic and technocratic view of nature shifts to a focus on the essential value of the existence of man, machine, and nature, which is a reinterpretation of the starting point of people’s awareness of the relationship between human beings and nature. The equal relationship among the human, machine, and nature will enable people to care more about nature in morality and behaviour, which is undoubtedly the harmonious existence and development of the human, device, and nature, and will fundamentally guarantee the fundamental rights of human beings in the world. Bio-human and mind-inspired agents’ minds slowly point to Society Brain, both in physical and mental representation. We usher in a world where “finite biological human brain and infinite sociality brain” coexist. The proposal of a new pathway and approach to research on human-machine hybrid cognition aims to evaluate the theory of human-machine hybrid cognition through the discovery and interpretation of the concept of human-machine hybrid knowledge and the study of the inner structure and evolutionary processes of the sociality brain, etc. There are internal laws for the infinite sociality brain, both physically and spiritually. We attempted to provide some plausible explanations for the nature and the panic caused by cognitive errors or incomplete perceptions from observing and exploring such patterns, thus understanding the phenomenon of machine knowledge intervening in our social life.

4.3 The Structure of Dual-Brain It is no longer the era of the industrial revolution; Nor an age of machine tool manufacturing;

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Even nor an era when machines are controlled and used by biological persons. The integrated network (the network here is broad and no longer refers to the Internet alone) has started: Sociality Brain, which influences biological people and controls and cares for intelligent machines through technology integration and wisdom sharing, is changing the lifestyle of human-machine symbiosis. Off-site wisdom sharing has changed the form of life in human society, which leads to the free reorganisation of the community again, benefiting the integration management departments of science-tech, education, culture, art, economy, and society with various primary industries at an increasing speed. TEGGS experiment has preliminarily demonstrated the change of organism’s role in the biological community caused by AI agents inserted in the relationships among humans, interests, and environment. International trade shows dual-subject. The intervention of the new subject leads to changes in the unique structure, physiological characteristics, and behaviour patterns of organisms. The intervention of agents weakens the role of organism subjects (such as biological persons) in the community. It can be found that a local sociality brain dedicated to customs affairs can be formed by the integration of intelligent technology and human intelligence. This sociality brain can not only enlarge the labour efficiency in international trade digitalisation but also accelerate the depth and breadth of the human and machine intervening in social order change when the interaction between machine and human is realised. Roughly, it can be found from the TEGGS experiment that the social niche6 of international trade digitalisation being constructed is no longer a simple living status, activity characteristics, and the relationship between interests and other organisms of organisms in biological communities. Ecologically, the niche is composed of organism activities and the relation with other organisms, which is also determined by its unique structure, physiological characteristics, and behaviour patterns. It is the connection between the organism and its environment and its role in a biome. Initially, the social form composed of pure biological persons encounters the intervention of intelligent machine groups. Interestingly, while these two heterogeneous communities develop separately, the original homogeneous social forms (homogeneous biological biological persons or homogeneous intelligent machine communities) show heterogeneous synergy. Human-machine symbiotic society, a new heterogeneous community, has gradually evolved from the integration of the dual communities. In this new dual-brain world, the critical difference between the biological person and intelligent machine lies in the fact that the former has natural talents and a biological brain that is highly developed, individual, and heterogeneous while they are sharing the Sociality Brain.

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Ecological niche refers to the living status, activity characteristics and relations with food, enemies, and other organisms in the biological community. Ecologically, it is the relationship between organisms and the environment and their role in biological communities. Space is excluded.

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Someone may point out that intelligent machines are also of dual-brain structure because brain-inspired technology may trend the computers of intelligent machines to human brains in function due to the self-contained computer of intelligent machines. The problem lies in the fact that the bias in the perception of the knowledge mechanism of the intelligent world and the bias in our perception and expectation of this self-contained computer will lead us to the idea that intelligent machines come with a computer close to the function of the human brain. First of all, single computers can’t be compared with highly developed individual biological brains in the era of science known to humans (except science fiction or thousands of years later); secondly, the information boom is increasingly digital, so the highly developed single computer is only an independent digital processing tool, which is just as an active brain cell relative to the whole function of the Sociality Brain; finally, brain-inspired links and uses the Society Brain through its computer, usually. Therefore, intelligent machines (including strong AI) will be a single-brain world if they are separated from Society Brain. It is a new social era when biological persons live together with intelligent machines. The analysis of multi-agent involvement in the new distributed cognitive environment in the previous sections makes us aware that the significant development of science-tech has contributed to the Wisdom Sharing System. It provides more abundant raw materials for the emergence of new knowledge to form machine knowledge. The expansion (especially the explosive intervention of multi-agents) shifts the Wisdom Sharing System to a new knowledge generation base from information and task sharing. More utterly new knowledge of machines has gradually emerged. We already know that natural selection, the ecological adaptability in the physical world, upgrades the animal brain into the unique biological human brain. It is the result of the command by the brain of a human, who transformed some of the wild plants and animals into crops and livestock through breeding and taming, and one of the wild wolves into the dog, the faithful companion of humans. It is a manifestation of the fact that nature created the human brain, which has magically influenced the evolution of nature. Today, the human brain has once again changed the course of society: the brain invented tools while influencing the evolution of the natural world, and the constant advancement of devices has led to the great integration of science and technology, which has finally given birth to a wisdom sharing, the product of significant technological development. It comes out of the synergy of natural selection and artificial selection. The integration of artefacts by science-tech has gradually developed into a common “sociality brain”. Life is interacting closer with artefacts than before. The ubiquitous AI agent connects and integrates with renewable energy Internet, self-intelligent IoT, intelligent transportation networks, etc., through communication networks and acts as the

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global brain. Thus a distributed human-machine hybrid intelligent living system7 is established. The manifestation of social activities has turned off-site further. The change in the relation between the artefact and human will inevitably be focused on while the emergence of intelligent labour and machine intelligence is paid attention to. It is no longer an era when simple machines are manufactured, directly controlled, and utilised, but N biological brains are linked together to a familiar super Society Brain. The relation between individuals is no longer that between biological persons. A new society formed with dual-subject of human-machine hybrid has been created by intelligent technologies represented by AI, including but not limited to mobile Internet, IoT, big data, cloud computing, and biotechnology. Intelligent machines emerge as participating subjects of the social order, thus achieving a synergistic symbiosis of human and intelligent machines. It fundamentally breaks through the thinking inertia and living habits in the Great Industrial Revolution era. What is challenged by the borderless human-machine collaboration and humanmachine symbiosis society is not only the harmonious coexistence between human beings and nature but also the evolution of innate animal attributes of biological persons. Every agent should possess individual characteristics because every biological brain owns heterogeneous individual elements in the world of dual-brain. The difference is that the natural brain is the individual one before the collective brain, while it is the opposite of the machine brain. Common evolution realised by human beings and intelligent machines appear, inevitably. The relation between individuals is not only between persons reflecting individual biological differences but also the brand-new relation between person and subject and between persons controlled by sociality brain. Affected by the progress in science-tech (especially intelligent science-tech), social science researchers must face the fact that a biological person is no longer a single subject in this biosphere. The elements and development levels of the biological human mind in the new environment need to be decomposed, reasoned, and described again. Attention should be paid to the rigour, self-appropriateness, rhetoric, and artistry of the brand-new language logic shown by mind activities. Also, the changes in their subjectivity and mind subject should be reconsidered by philosophical circles. What Philosophy and humanities pursue is the “universality” and “objectivity” of biological person society. However, the development of intelligent science-tech has affected the boundary of human beings and shaken the position of the human being as the soul unique in-universe. The worry that AI might impact human destiny arises. Imagine that the philosophical thinking of biological people and the humanistic

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Zhang Weizhi. 2016. Off-site Economic Awareness. Hangzhou: Zhejiang University Press.

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thoughts and civilisations represented by it be regarded as the domination of the “machine culture” by machines8 ? The concept of “human” in the modern world is impacted by intelligent technology. A Wisdom Sharing System, where human and machine interact, inadvertently created by human beings, has caused all the primary objects of pure biological human society to step into disappearing. The evolution of modernity and postmodernity thoughts has faded the charm of all the original transcendental foundations of values, orders, and norms. Breakthroughs in fundamental theories may be difficult for researchers in the philosophy of science through historical and traditional research approaches. The research on the sociality brain and its mind-inspired is the coexistence between a biological human group and a new subject group and the convergence evolution of values of different races and cultures in the world. The research on the mind-inspired model based on the concept of sociality brain is essentially a philosophical development of scientific discovery and intelligent exploration. Specifically, it is mentioned by Prof. Chen Yajun from Zhejiang University in the analysis of Dewey’s philosophy of mind: Dewey’s philosophy of mind is enlightening. He examines that mind from the perspective of Hegel. In other words, the whole more significant than the empirical individual consciousness exists in Dewey’s mind. To Hegel, the whole becomes the spirit to dominate the individual, by which it carries out self-realisation. Dewey is influenced by this idea, greatly. Via the transformation of Hegel, the mind is regarded by Dewey as a meaning system formed under the historical tradition, which is owned by the individual and is greater than and restricts the individual. The system of meaning constantly carries out self-development and dominates human consciousness (concept) hiddenly, which is similar to Hegel’s spirit. The individual will take different ideas or ways of dealing with the environment in the face of the environment because the mind is the meaning system. We can start from the philosophy of mind of Dewey, the representative figure of pragmatism: “There has always been a whole greater than the empirical individual consciousness” and “the meaning system formed under the historical tradition is owned by the individual, which is greater than and restricts the individual.” According to this idea, there should also be a meaning system of “owned by the individual, greater than and restricting the individual” in the intelligent world. The difference is that the individuals in the dual-brain world are no longer just biological persons but also heterogeneous; agents controlled by the Sociality Brain are added. Social change in the sense of the biological person is the result of “seeking norms inward” and “applying reflective ability to self”. As far as individuals in the social sense are concerned, intelligent machines are not natural enemies of human beings but only knowledge and approaches for self-understand of the humans and their surroundings through the expansion of science-tech.

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Pan Enrong‚ Zhang Weizhi. 2018. Source: Chinese Science Daily‚ December 24‚ 2018‚ 7th edition. https://news.sciencenet.cn/sbhtmlnews/2018/12/342121.shtm. Accessed 24 December 2018.

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The new concept, human-machine symbiosis society, makes it possible to deal with the risk of highly intelligent machines participating in social activities and carrying out the new social order planning to sell with the anti-biology. The order among persons is increasingly certain and uncertain at the same time when the concept of “human” has changed dramatically. Uncertainty refers to the degree of human dependence on the Sociality Brain; certainty means that the influence of intelligent machines on social order depends entirely on their ability and degree of calling and utilising sociality brain. The human brain can mobilise the Sociality Brain through equality, freedom, goodwill, collective intention, and subjective initiative. It can be drawn that the essence of the social form of dual-brain structure is still the world dominated by the biological person, which is no longer directly dominated by biological person, but a dual-brain world shared by the human and machine through the heterogeneous individual biological brain. Ultimately, the human brain can still regulate the sociality brain mind-inspired through the collective intention of equality, freedom, and goodwill of biological human initiative under the humanmachine symbiosis mechanism. Then, whether agents (or intelligent robots) will acquire morality and emotion like a human will be solved quickly. Although it may not be fundamental, essential, or deep-seated, this approach will be unique. The impact of the intelligent science-tech revolution represented by AI on philosophy and philosophy & humanistic thought represented by AI cannot be described as “subversive”. This research in experimental philosophy anticipates exploring the changing social development of the dual-brain structure, especially the exploration of braininspired and mind-inspired research paradigms that are likely to overturn and shatter the existing philosophical and humanistic systems.

Chapter 5

Protect Sociality Brain

Society advances and the same to human beings. The world is no longer just composed of computers and human brains, nor a world of the third brain, but a brand-new world of Dual-Brain where biological person brains coexist with the Sociality Brain. All kinds of computers and high-tech agents will be integrated into the Sociality Brain in the world of Dual-Brain without exception. Therefore, protecting the integrated network of intelligent technology and protecting the Sociality Brain is the key in the new era. The whole experience, understanding, and undertaking of social responsibility in the new world will be practised. All will step with the protection of the health development of Sociality Brain. Human beings start to advocate for practical actions to protect the first steps in the healthy development of the sociality brain through algorithmic freedom, valuing data rights, and opposing innovation monopolies.

5.1 Algorithm Freedom Historically, human beings were always curious and fearful of new technologies as they emerged. Profoundly, AI affects human life, the global economy, and social progress. The rapid development of AI technology largely benefits from breakthroughs in big data, deep learning, and intelligent algorithms. Nowadays, AI decision-making based on intelligent algorithms is everywhere. Autonomous decision-making systems based on intelligent algorithms are thought to provide a certain “objectivity” to decisions and matters in human social life. Intelligent algorithms often make autonomous decisions about what is to be recommended to people, analyse what is to be trusted and even make choices on their behalf.

© The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7_5

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AI algorithm shows its increasing importance in modern society. Increasingly, we live in intelligent algorithms. An algorithm refers to an accurate and complete description of the outcome plan, a series of clear instructions to solve the problem. Instructions in an algorithm describe a computation that will start from an initial state and (possibly empty) initial inputs, go through a limited and well-defined series of states, produce output, and stop at a final state. Usually, intelligent optimisation algorithms aim at optimisation. The algorithm refers to the strategy mechanism to systematically describe the problem to be solved. In other words, a specific standard input performs the required output in a limited time. The problem will not be solved through an algorithm if the algorithm is flawed or unsuitable. Different algorithms may involve other times, space, or efficiency for the same task. The effectiveness of an algorithm can be measured by space complexity and time complexity. The rise of machine learning and artificial neural networks (ANN) has enabled more and more algorithms to evolve independently, improve themselves and learn from their mistakes. They can also learn to find patterns that humans can’t see and adopt strategies beyond human beings. Therefore, the transparency of intelligent algorithms has been widely concerned. The key to criticism and scepticism of AI autonomous decision-making system is that it relies solely on the input and output of numbers. Still, it fails to provide the necessary evidence and materials for such decision-making. One of the cores of machine learning is that an algorithm can extract essential information according to the data input by researchers (whether it is text, image, video, etc.) during self-learning. This information is categorised and sorted so that the machine can only recognise it. The process does not require the direct participation of human beings, and intelligent algorithms increasingly influence people’s digital survival. AI algorithm represented by deep learning is often described as a black box that no one understands. However, the output of the AI algorithm is still determined by data and code, which is no more challenging to be analysed and explained than natural phenomena. What’s more, designers can enhance their interpretability internally by mechanisms. We can study how to explain AI algorithms more effectively from the perspective of observation. AI algorithm can be observed, experimented with, and analysed as an object. In addition to system designers, analysis and research can be carried out by users, researchers, and journalists in society. The progress of analytical ability and conditions will also support problem research and social supervision. In addition, we can study how to design compatible and interpretable algorithms and systems more effectively. In the traditional software error detection practice, it is possible to record debugging information by adding specific debugging statements to the algorithm or use debugging mode to help oneself or other software engineers understand the execution of program code, the changes of critical variables, etc., to facilitate the location of algorithm errors.

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Unlike the traditional decision system, it is also possible to add modules to enhance interpretability and interpret them manually or machine-aided in AI algorithm and system design. Therefore, an AI system supporting interactive diagnostic analysis should be studied to faithfully reproduce the past execution, locate the features in the input that lead to specific results, and provide system support for causal inference when possible. AI algorithm gradually inherits the social needs and takes over the social functions that can predict the future, which the human initially controls. Different from traditional machine learning, deep learning does not follow the process of data input, feature extraction, feature selection, logical inference, and prediction. Still, the computer automatically learns and generates advanced cognition directly from the original features of objects. The key now is whether the intelligent algorithm can be objective and fair when selection and final decision-making that human beings should undertake is entrusted to the AI system. The design purpose, data application, and result representation of intelligent algorithms are subjective choices of developers and designers. The bias held may be embedded in intelligent algorithms. Furthermore, intelligent algorithms may enlarge or solidify the tendency of bias, causing a “self-fulfilling discriminatory feedback loop”. Essentially, intelligent algorithms are “opinions expressed in mathematical form or computer code”. The algorithm is not entirely objective because hidden discrimination maybe exist. There is a “hidden layer” between the data input and the output of the answer by AI, which is called the “black box”. As a computing program for dealing with big data and a materialised form of human thinking & human brain extension, intelligent algorithms are “out of control” to show the bad root - discrimination. Discrimination and prejudice in the past may be solidified in intelligent algorithms and reinforced in the future. Racial and gender bias may have appeared in AI, not from the machine, but the deep-rooted concepts of human culture that computers absorb when learning human language. These findings worry that existing social inequalities and prejudices are being reinforced in unpredictable ways. For example, over time, a person may gradually move away from the biological spiritual world and lose the ability to criticise the truth if social media can recommend only certain types of news that he prefers. Since its birth, questioning the algorithm has existed, reflecting human beings’ scientific and rational habits. For AI decision-making based on intelligent algorithms, ordinary people simply can’t understand the complex algorithm mechanism principle and framework model. This kind of decision is based on the algorithm black box, which causes the opacity, bringing difficulty in understanding the algorithm’s inherent mechanism. Therefore, it is challenging to explain intelligent algorithms when questioning the results of autonomous decision-making systems. As the product of human intelligence, there are people behind the algorithm, which involves many factors related to people. Algorithms will not only be influenced by designers’ cognitive ability, knowledge, design intention, and values but also by human needs, interests, social environment, and existing technologies. We

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should be aware that the algorithm is not entirely objective and may be distorted and have computational bias. However, we know nothing about the design concept and operation logic except the results given by the algorithm. The initial algorithm technology is not user-oriented but carries the value needs, undoubtedly. Although the algorithms of each technology company are different, they all reflect goals and values. These other purposes and value orientations make the algorithm born with limitations. Possible limitations on algorithms should be noticed: content that does not conform to our values is likely to be blocked. The magic of the algorithm has been seen, so it cannot be abandoned. However, the actual situation is not satisfactory, and the application of the algorithm will bring many problems at present. Therefore, many people put forward that the key for users lies in opacity, and the “black box” needs to be uncovered to control the algorithm. Some scholars suggest that AI algorithms in crucial decision-making processes should be open source, and relevant data should be disclosed, which is undoubtedly a way to increase transparency and interpretability. The author holds that disclosure is not a perfect solution to enhance the interpretability of algorithms. The algorithm exists only in the technical field, so it is unnecessary to argue whether it is made public or not. The key of these arguments lies in something wrong in the mechanism cognition of the coming intelligent society. These arguments are necessary to focus on an algorithm or think that a single AI body is a brain with brain-inspired functions. However, this is not the case. The algorithm is just a process of information processing. Although an algorithm or a single agent is “active”, it will be found that the intelligence based on the algorithm is local and limited, which is equivalent to the germination of a neuron cell in the Sociality Brain structure when it is observed in the Sociality Brain. How can we stop making decisions through the biological brain just because we don’t fully understand that the neurons in the biological brain produce primary consciousness? Isn’t this like denying the positive effect of the whole immune system because the mechanism of active identification and attacking virus function of some immune cells is still unclear? The study of algorithm monomers cannot replace the holistic research of wisdom sharing. The focus of holistic research is that the integrated development of known or unknown, biological, or artificial knowledge systems (including algorithms) in the Sociality Brain is the action consequence, social effect, and health of mind-inspired caused by the output of the integrated whole knowledge system. It can be sufficiently argued that it is unnecessary to worry too much about personal power shifting to network authority composed of algorithms or the black box of algorithms. The algorithm should be free. It will be great and should be encouraged and advocated if algorithms can be disclosed, transparent, shared, and perfected by some algorithm designers of technologies to alleviate algorithm discrimination. However, it does not mean that algorithm disclosure is necessary or compulsory. These data elements rise to collective machine knowledge only when the raw materials of

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direct knowledge of multiple agents are combined with the integration optimisation of natural person knowledge in the Wisdom Sharing System and new knowledge emerges. Therefore, it can be found that “whether an algorithm is disclosed or transparent or not” is not the key, and the algorithm black box is not terrible. Whether the algorithm is disclosed or not will only affect the output of direct knowledge of machine agents. The data elements of direct information or expertise brought by these algorithms are just like the raw materials do not belong to the knowledge system of the final Sociality Brain.

5.2 Data Rights The “Big data”, an era from individual identification to global real-time “being found”, has quietly arrived. Intelligent mobile internet and off-site will generate massive data every day, almost penetrating all fields. Audio and video acquisition facilities and face identification equipment are everywhere, from text recording to graphic and text simultaneous development to cloud sharing of knowledge, video flooding, personalised digital recording, etc. Recognition library of everything is directly connected to call cameras, driving instruments, and even human eyes to reach your eyes and brain chips directly through brain chips and face recognition library. Privacy can be monitored at any time; behaviour can be predicted, even the spiritual world or emotion can be tracked and predicted from time to time. Many data in life, such as online communication, online work, payment, consumption habits, location information, etc., are collected intentionally or unintentionally, but we may know nothing about it. We have ushered in a completely transparent world where our private data is “naked” running. Therefore, the concern about the algorithm no longer stays on the deep understanding of the algorithm or disclosing the black box of the algorithm but turns to the more concerning data acquisition and application. We are increasingly aware of the essence of data life and the importance of personal data in safeguarding human rights. However, the fact is that some technology companies are plundering data unscrupulously while vowing to “not over-collect or not abuse data”. In addition, relevant laws and regulations lag lead it impossible for users to maintain data sovereignty. It is more helpless than the voluntary dedication of personal data in many cases. Nowadays, personal data are constantly generated in daily life. You will develop personal data, actively or passively, let alone directly participate in network activities whether you live in a city (regardless of size) or a township. It is these data sources that create the data generation and reprocessing industry. An era of data plunder has been launched.

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The General Data Protection Regulation (GDPR for short) came into force in the EU in May 2018 to curb the abuse of personal information and protect individual privacy. GDPR can directly protect about 500 million people in 27 EU Member States. According to GDPR, enterprises must obtain the consent from users before collecting, storing, and using personal information, which gives users absolute control over personal data. Users have the Access Right; they can query enterprises whether personal data is being processed and used, the purpose of use, the types of data collected, etc. It is committed to protecting users’ right to know about personal privacy; right to erasure (the right to be forgotten), means that the user has the right to ask the enterprise to delete personal data and can further ask the third party to delete the data if the third party has obtained it. A more intuitive example in life is that the cancellation channel needs to be provided if an account is registered on a social platform; restriction of processing rights: Users can request to restrict the use of personal data by enterprises if they think that the personal data collected by enterprises is inaccurate or illegal processing methods are used, but they do not want the data to be deleted; right to data portability: It is easier to understand that personal data can be required to be taken together when users move from one enterprise to another. User data should be transmitted to users by the previous enterprise in an intuitive and general form. In GDPR, besides for users’ personal information safe‚ detailed regulations are made for enterprises to deal with personal data. Above all, the collection and processing of user’s information by enterprises need to obtain the consent from users in advance, and the privacy terms need to be explained to users in clear, concise, and straightforward language or other forms. Secondly, GDPR will severely punish illegal acts of enterprises. For minor cases, they will be fined 10 million euros or 2% of the annual revenue (whichever is the highest). They will be fined 20 million euros or 4% of the annual income (whichever is the highest). For some small and mediumsized technology enterprises or platform enterprises, huge fines are tantamount to extinction. 4% of revenue has exceeded net profit even for technology giants. In addition, GDPR stipulates that a report after personal data is leaked should be made by the enterprise to the regulatory authorities within 72 h. Enterprises should also be equipped with data protection specialists familiar with GDPR to keep communication with regulatory authorities. GDPR is the most stringent and detailed law to protect user data security. Europeans have taken a big step forward in protecting personal data. It is a powerful means for users to the increasingly fierce personal information security. However, GDPR is still stuck in reducing the harm after using personal data. The lack of chain systematic protection in the generation, collection, and processing of personal data, especially the blank in the protection of personal data assets, leads to the fact that personal data is not fully included in the protection scope of property rights. The answer to how powerful the GDPR practice is in data rights management will have been unclear, but some people are now trying to manage data rights. Data becomes a resource and an asset. Data capitalisation corresponds to asset return.

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Individuals cannot effectively use the personal data of ordinary users. Technology companies or Internet platforms will analyse the collected transaction data through big data for countless seemingly fragmented and useless personal data. These data will be capitalised for income. The normalisation of the generation and circulation of massive data will enable the global data volume to explode geometrically. It is estimated that by 2020, the global data usage will reach about 40ZB (ZB = Z Byte, 1 ZB = 1 billion TByte), covering the economy and society in an all-around way. The great economic value will be brought to related enterprises by seemingly chaotic data via the processing of information technologies such as big data. Paradoxically, the source (user) who generates and provides data cannot be returned in any form, while enterprises want only to use massive data to seek commercial benefits. User data is mainly personal data with various conditions, which are personal data, social information, action information, photos, videos, documents, drawings, digital copyright, self-made software, intellectual property rights, etc., based on individuals, and includes online shopping transactions records, online-car calling records and other data-based information. Many people believe that most data are generated by producers or reprocessed and refined from the original production data. Data produced by the producers, i.e. production data, such as CRM (customer relationship management), supply chain, and user data of Internet enterprises. Reprocessing and refining raw production data, i.e. processed data, such as data processed by commercial operation companies or third-party statistical analysis companies through data analysis tools or crawlers, hackers, embedded channel entrances, etc. Logically, the producer or re-processor has the right to use the data since it is produced or reprocessed by the producer. The prevalence of these views objectively provides a legitimate basis for data plunder. Technology companies are rapidly accumulating more and more wealth, which accelerates the imbalance of social wealth distribution by plundering data at almost no cost. We can find by deeply observing the data output and reprocessing of producers that the most primitive data raw materials of all technology companies (including Internet companies) almost invariably come from users’ daily activities or people (including daily network activities and active or active or passive digitalisation of everyday life). In the final analysis, these raw data materials are nothing more than the collection, collation, and analysis of various behaviours of users, and the primary data all come from users. Data capitalisation is the process of realising the controllable and realisable attributes of data, thus reflecting the value of data. Data assets are data resources owned or controlled by individuals, enterprises, or organisations, bringing future economic benefits. In addition, the sharing of data assets makes the application area and value multiplied. There is no legal basis for acquiring and using such data, so it is impossible to obtain legal authorisation. It is only a self-considered proper authorisation because people have no time to fully understand its mechanism due to the rapid iteration of scientific and technological innovation and the lag of relevant laws. So, the first to obtain the data from the user has the so-called legal control and use of the data. Science-tech enterprises naturally master the control right and use right,

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and then their commercial value is freely exerted to the maximum extent. Usually, it occurs in the new application of intelligent technology, frequent user system changes, building block IT product iteration, and relay processing of data utilisation. Important decisions are increasingly dependent on big data analysis in many fields today. The collection, storage, management, and analysis of these data have brought new opportunities for individuals and society. The rise of the Internet enables data applications to penetrate all aspects of life. Most science-tech enterprises have started to profit by extracting user information wantonly, such as signing the XX Service Agreement, which users easily ignore. A strong service agreement covers the use of user data, and the authorisation of analysis and development is checked by default, which means that the technology company can provide users’ information to third parties, analyse all users’ information, and push the analysis results cooperative organisations. The implication is that XX Service Agreement will lead to the use and analysis of users’ information being decided by technology companies. Users will lose the right to interfere. Usually, the specific terms of service agreements are deliberately not highlighted by technology companies. The authorisation of many users’ information is essentially taken in various ways because of their trust or helplessness in large companies or platforms. Personal information has quietly fallen into the control of others when people are unaware of daily activities or “forwarding” and “teasing” consciously (participating) and forced (exposed) in their lives. What’s more, the Sociality Brain helps the biological person realise memory and assist them in memory, which weakens the forgetting function of the biological person. This is an era of cumulative historical records that will never be forgotten. Privacy will also cease to be staged information and will become ever-present and ready to be called up or made public (unless there is some mechanism to delete it). Undoubtedly, users should keep the full right to know about collecting and using personal information in the big data era. Users should stay under sufficient control over the generation, collection, and use of personal information and the right to refuse unreasonable collection and usage. Lawrence Lessig, an American scholar, said: “The code is not fixed, but can be manipulated and changed by non-technical forces such as business and politics although the code can be deregulated. People’s behaviour cognition on the Internet is regulated, which is realised by changing the code.” Control will not be achieved (e.g. uneven data quality, disordered data growth, unclear data standards, confusion of data sorting and management, data security, etc.) if individuals manage private data because they lack the overall data management framework. The rate is unprecedented for the new inequality caused by the application of AI. The severe social division will reappear if it is not taken seriously. As a result, vulnerable groups always look to public authorities to protect personal information, restrict its collection and use, etc. Data sovereignty (the discussion on the direction of property rights in this chapter will be carried out in the following chapters). It first involves the ownership of data rights, which lies in “returning data rights to the people”.

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One of the critical tasks of the legal system in the initial era of human-machine symbiosis is that personal data is included in the category of property rights protection, which is the concentrated embodiment of public power in the world of DualBrain. In addition, all hopes for data sovereignty cannot be pinned on public power. First, public power intervenes in data collection and use. Although it is transparent, it is only stuck in protecting the right to know, which cannot solve all the problems of personal data protection. Public power can’t clearly define the boundaries of constantly generated data. In addition, it should be noted that public power is the most prominent collector of private data. It also involves the realisation that public data belongs to the people. It is now recognised that personal data is as valuable as private property and can no longer be belittled. According to the author, the best way to “return data rights to the people” based on confirmation of rights is capitalising on personal data in the primary stage of an intelligent society. First of all, we should constantly participate in all aspects of off-site activities through the Sociality Brain as we treat wealth accumulation to accumulate exclusive data. Exclusive personal data assets will get, definitely, and the quality of data assets will be increasingly higher; secondly, it is about the effective synchronous management of exclusive data. Effective leadership is necessary for personal data assets within a controllable data range, especially protecting critical private data and intellectual property data files. The unreasonable collection should be denied authorisation or deleted. Reasonable supply (especially for processing or use) needs to be paid; furthermore, the marketisation of data assets means vigorously promoting third-party professional market institutions (data banks, data trading markets, etc.) for data asset custody. As far as possible, personal data and data assets should be managed by entrusting third-party professional institutions, such as bank financing and asset authorised management. Finally, the capitalisation of private data should be promoted to return data rights to the people. The power of the people and democracy will be used to restrict the oligarchs of science-tech to change the unreasonable rules in current society and ensure that the distribution of data wealth in the world is more equal and reasonable. Data dominates present and future wealth in the initial stage of an intelligent society. Please don’t forget that you are the exact essential master of data (including personality rights and economic rights). It is beyond the scope of this article to discuss whether the value of data is realised in the generation stage or the use stage and the operation law of data value. The discussion and research on data rights at the current stage can be carried out separately, combining trade, industry, and service industry in the off-site economy, digital development of social economy, and global governance of the digital economy.

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5.3 Innovation Monopoly In the twenty-first century, human beings constantly exert their creativity, which brings technological innovation with a prosperous period. However, it must also be realised that great risks exist in the technology being innovated and developed. The risk of technological innovation in the intelligent world lacks geographical boundaries, and the limits of other cultures are becoming increasingly blurred. This risk is no longer the one to a specific design team or a particular user group but a global risk that can be incorporated into the social brain. It is the risk within technology, the institutional risk related to technology development, and the construction risk of social order. This risk exists at present and in the future and runs through the intelligent technology revolution and human-machine symbiotic social development. Because we are increasingly living in a fully transparent world, where the boundaries among private data, enterprise data, and public data have been increasingly blurred; in addition, the integrated data generation and acquisition channel is no longer just a biological person but also a human-machine hybrid knowledge system that has been born; furthermore, intelligent machines have moved beyond the stage of monolithic action to the location of the hybrid synergy of multi-agents. Therefore, it is impossible to trace it back to a straightforward, natural, person responsible subject. Moreover, it is absurd for an intelligent machine to be directly taken as the responsible subject to formulate the intelligent machine code. As we know, AI refers to the technical science of researching and developing theories, methods, technologies, and application systems for simulating, extending, and expanding human intelligence. It is the intelligence expressed by artificial systems. Benefiting from the breakthrough of computer technology in data acquisition, storage, and calculation, AI has evolved from simple algorithm + database to machine learning + deep understanding. The richness of data determines whether there is enough data for deep learning and training of AI. Big data is a data set with a large scale and structure, which significantly exceeds the capabilities of traditional database software in the acquisition, storage, management, and analysis. It is characterised by massive data scale, complex structure, fast flow, diverse data types, and low-value density. Data is, therefore, one of the decisive factors in the ability of AI to reach intelligence levels. AI, in turn, enables data to move from quantitative to qualitative change and generate real value. Therefore, technology companies worldwide wonder how to use data more effectively or use others’ data; how to innovate agents or mine data value through other agents. Anyway, most tech companies are currently scratching their heads thinking about how to innovate to make it better and faster in the digital environment. Benefit from others’ data. Super technology companies increasingly use personal data to deal with and exploit us with the development of AI technology and the increasing number of agents. The empowerment of AI enables technology companies

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to constantly extract any data that we actively submit or passively intercept from our activities in life or on the network. The data is ostensibly used to pinpoint specific people and objects to provide more personalised services. In essence, the potential of data set combination is or will be used by these new technology giants for profit. Wellknown Internet companies or super technology companies steal data everywhere at present. What is worrying is that many public authorities have joined in. Benefit from others’ agents. To a certain extent, Super-tech companies promote social progress (especially in their early stages of growth). However, is this short-term contribution to society still the positive energy for the long-term social development when they evolve into a hegemonic technological company combining capital and technology? It is worth noting that only a few people will enter the “elite class” in the early stage of intelligent society (most of the elites in the early stage of intelligent society still belong to the class of interest convergence rather than the absolute elite in the late stage of intelligent society) who are influential in computing. What is terrible is that the monopoly development of technology and capital of these “elites”, rather than their computing power or technology, makes them possible to be monopoly controllers of various agents in the Sociality Brain. Relying on massive accumulated capital, super technology companies call other agents (not their own) through the Wisdom Sharing System to realise further data mining and processing while stealing citizens’ data wantonly. Therefore, seizing the constantly born agents has become a new territory for super technology companies to compete. Super-technology companies rely on their innovations to accumulate capital rapidly; moreover, they constantly acquire growth-oriented innovative enterprises through capital mergers and acquisitions, constantly gain start-up growth-oriented creative bodies through capital advantages, and continuously control more AI agents. How long will innovation and entrepreneurship lack resources and capital last? Nowadays, two ends are faced by most innovative entrepreneurs: close down due to lack of immediate liquidity or merged by super technology companies. Legislation on AI technology and its application are increasingly called for. However, many people fall into a paradox in formulating public policies and discussing laws and regulations around AI and data: They hope to solve problems with technology proposed by optimistic technocracy while limiting these technologies through humanistic legal norms of social governance. There is no better example of looking to technology to solve a problem than blockchain technology, which looks to the mechanical “majority rule”. Will blockchain technology free the intelligent integrated world from all risks? It can be found from the sociological perspective that democracy and justice do not depend solely on authenticity, nor does it mean that a system can be achieved by simple participation by all and the application of the principle of the “minority rule”. Imagine that will you agree to throw the nuclear weapons button to the minority in the blockchain to be controlled by the “majority rule”? Of course not! Why? The relativity of cognitive limitations in different times and space leads to the majority of people who are not entirely rational. Even in the period of human history, which is highly

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dark considered by people in modern civilisation, most people come to conclusions that are not as ugly as modern outsiders think in possible anonymous investigations. Most people hold that the current system is reasonable in the environment at that time, and the problem should be attributed to the failure of individual persons in power. Therefore, sociologically, the principle of majority rule should not be used as a substitute for trust in decision-making mechanisms or for screening the truth of information. “I love you”, not only because the message “I love you” is 100%, but also because of the power of justice and love in this trust mechanism! This cannot be explained simply from an information point of view or at a purely technical level but is a process of continuous information reprocessing, re-evolution, and re-emergence. Therefore, technological innovation should not be omnipotent or mysterious. Similarly, AI technology cannot be mystified. Also, mistakes maybe exist due to algorithms, and there may be machine algorithm deviations. Risks of intelligent innovation cannot be solved by just technical, completely. We step to be aware that any ready-made rules could not limit the terrible situation. Initially, most non-fully rational people, influenced by the aura of the achievements of the super-tech giants, etc., are more willing to adopt trust in them or, also out of desperation, to leave these problems to the super-tech giants and let the super-tech companies solve them on their own and follow specific yet unknown guidelines. We have ushered in innovation hegemony due to blind worship and excessive trust in super-technology enterprises. Now, innovation is based on innovation hegemony, which is no longer the sky of freedom. Once the commercial monopoly becomes an agent monopoly due to the large-scale intervention of capital, this new monopoly will surpass the economy and become a terrible social essential hegemonic monopoly with a dual-brain structure, which will directly interfere with the development of the Society Brain and the evolution of economic order and social order in the intelligent society. The new monopoly will no longer be an oligarch in industry or economy but may evolve into the controller of Sociality Brain and the oligarch of the whole human-machine society governance. These particular phenomena have never appeared in the history of social capital or power monopoly at any stage of human beings. Therefore, some legal workers try to standardise the ethics, norms, and laws that hope for humanism to limit these technologies or formulate accountability systems, such as how to hold designers, operators, or users accountable when AI directly infringes on people or society. Some people are even trying to make rules for intelligent machines or robots now. However, these farces are stuck in empty talk and theoretical preaching, lacking operability. The bottom lies in the deviation of cognition of AI and the humanmachine symbiotic world from the beginning. Most people lack a comprehensive and systematic cognition of AI and machine knowledge systems but simply provide solutions through imaginary presupposition laws based on maintenance thinking standards in biological human society. However,

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the possible measures needed are by no means restrictions on intelligent technology, let alone imperative regulations on what intelligent machines can and cannot do. Imaginary presupposition legislation is based on possible imaginary emergencies. However, biological persons have physiological limitations. It is like the process of urban development, which is originally thought to destroy the living environment of some animals and bring collective extinction to these wild animals. However, the development of cities unexpectedly evolved with some wild animals, which led to the emergence of urban wild animals (such as birds and small animals). They are used to living in the city, which is better and safer than the wild. Adequate food and less worry enable them no longer to go to the dangerous wild (note: this phenomenon is only used to explain the importance of different thinking paths, not to encourage unscrupulous destruction of nature for urbanisation, which will bring disasters to a biological chain). Therefore, imaginary or presupposed legal norms are harmful, significantly. Little imagined, what is needed is not to restrict technological innovation, not to stifle innovation, but a social environment for free technological innovation and application. Normative laws and regulations on AI can’t be based on imagination due to fear. Otherwise, many problems of human-machine symbiosis can’t be solved, and there may be violations of the integrated development law over the physical world, biological world, and spiritual world, so that the innovation and development of science-tech will be hindered artificially. So, what problems should be solved first in the intelligent world’s humancomputer symbiotic order and laws? Should we first consider the starting point for AI or intelligent engineering governance from a jurisprudential or philosophical perspective? The author thinks that the birth of the original Sociality Brain enables it to be possible for mass innovation. Yet, the complexity and super-profitability of new technologies are admired and daunting because the cognitive and legal norms we have cannot keep up with the rapid development of human history at the start of the Sociality Brain. These companies cannot be expected to show lofty moral guilt because their ethical standards are based on maximising corporate interests. It is easy to understand that no one will be indifferent that raw materials can produce super-value products with almost no cost? Such mistakes should not be repeated: excessive worship, blind trust, and slow response to borderless super-tech companies. This kind of fission in the future society and its potential harm to the normal development of human society must be vigilant. The critical weakness of intelligent agents (that is, the weakness of science-tech) is commerciality; that is, the commerciality with high-value output is extremely attractive to monopoly. The objective problem of historical evolution appears at the beginning of the construction of human-machine symbiosis order in the world of Dual-Brain: we can neither change the nature of human nature and capital greed nor wait for the day when everyone’s consciousness erupts. At present, super-tech enterprises are forming actual control over the agent class in the Sociality Brain through the sharing characteristics of capital and the Sociality Brain. The cruel fact that a borderless social oligarch interferes in the social order is coming.

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According to the author, the algorithm cannot be simply restricted to protect the Society Brain shared by humans and machines. Many active agents are healthy cells of the Sociality Brain. What needs to be bound and punished should not be healthy brain cells but to prevent brain tumours and brain cancers caused by agent monopoly. The author further argues that looking back at the present, the fundamental starting point for the formulation of laws and regulations on human-machine symbiosis should be the fight against the hegemony of innovation and, particularly, against the monopoly of intelligence. The development of laws in the context of human-machine symbiosis should focus more on protecting the sociality brain and the health of the mind-inspired, in parallel with technological progress, based on a comprehensive and systematic understanding of the human-machine symbiosis society. Legislation cannot be an obstacle to the development of agents but to prevent the monopoly of agents. One solution is a new system of class division and segregation in Dual-Brain (see later chapters). The innate defects of human beings cannot be eliminated (such as the evil side of human nature and the exploitation, etc.). Still, the weaknesses of human nature and the greed of capital can be circled within a specific class (a specific community) as much as possible. Even if one day, a set of separation norms that can effectively curb agent monopoly cannot be formulated and implemented, it can only be attributed to the human beings’ failure of methods in overcoming greed. We respect the needs of different historical development environments and the fact that biological people are born with insurmountable weaknesses but only promote the class separation of biological people to isolate their goodwill/malice influence. We pay attention to the synergy of human-machine symbiosis (not purely social Jurisprudence thinking of biological persons) to comprehensively establish a brandnew relationship between natural individual lives and, among AI agent subjectivity, the physical the biological world, and the spiritual world.

Part II

The Symbiotic Order

The development of science-tech is significant, inevitable, and unstoppable. As an accelerator for human beings to know and transform the world, science-tech constantly pushes forward human society. The significant development of intelligent technology and “Off-site” Economy, especially the birth of Sociality Brain, which is involved by multi-agents, provides a new context for the development of human-machine symbiosis community, completely changes the elements and goals of the original community, and constantly reshapes the concept of community. The concepts under the community theory can no longer meet the needs of a new environment of human-machine symbiosis evolved from history, such as political community, economic community, the scientific community, learning community, professional community, etc. A world with Dual-Brain, a brand-new community society of human-machine symbiosis, is on the road. A primitive and serious question: What is the purpose of the significant development of science-tech and human society-for transforming the world or a better experience of life meaning? Philosophy of Science in the new era needs to provide essential ideas, methods, and wisdom for human beings to realise the transition of civilisation in the era of science-tech. A new philosophical explanation for the construction of order in the face of a Dual-Brain World is likewise needed.

Chapter 6

Class Division

Machines, devices, or software systems have always been regarded as tools to assist human activities. But now changes are happening quietly: intelligent machines are gradually participating in and interfering with social activities that initially belonged to human beings through the development process of the Sociality Brain, which is a tool that initially belonged to human beings (that is, intelligent systems should be a tool to improve human abilities in essence). It is no longer a single biological human group that constructs the human-machine community, but a brand-new human-machine community society constructed by non-opposing biological human subjects and intelligent subjects. Will human beings create their “master” inadvertently? However, we become the “tool” of intelligent machines (or intelligent systems) more and more voluntarily. Natural individuals and organisations (including governments and super-tech companies) composed of nature persons become the tool of these intelligent tools, which is undesirable. A severe problem has been raised to human society: Where is the boundary between biological persons and intelligent tools? Who is the tool?

6.1 Who Is It? The Theory of Symbolic Interaction was put forward by George Herbert Mead,1 an American sociologist, as early as the 1930s. It holds that no objective meaning exists within the object, which is given by people in social interaction; people deal with objects according to their understanding of the meaning in social interaction; 1

George Herbert Mead 1 (February 27, 1863–April 26, 1931), American sociologist, social psychologist and philosopher, founder of the Theory of Symbolic Interaction.

© The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7_6

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change will occur in understanding the meaning in social interaction. The symbol is a fundamental concept in the Theory of Symbolic Interaction, which refers to all objects that can represent a certain meaning of human beings. Something becomes a symbol because it has certainly recognised meanings, such as language, words, actions, objects, and even scenes. The symbolic meaning of symbols occurs in specific situations. People face scenes when they act, including people as action subjects, roles relations, human behaviour, time, place, occasion, etc. The meaning contained in symbols can only be accurately expressed in situations. The exact definition can only be understood if the symbol is regarded as a system or understood in a certain context. The rapid development of the Internet and AI technology has given birth to a new scene of symbolic interaction in the new era of high-tech intelligence. Intelligent machines are built based on mass storage and computing and obtain autonomy and intelligence characterised by induction. Intelligent technology starts its development on a large scale while developing parallel in their respective fields. It is a significant development that completely changes the “situation of symbols” and the meaning expressed by symbols. The experiment of “Alpha Go” defeating a human player from March 9 to 15, 2016, proves that the intelligent machine created by intelligent labour is no longer an ordinary tool created and used by people in a simple sense, but a machine knowledge that can learn and self-judge created by a new “symbolic situation” built by intelligent technology. In the process of deep development and large-scale integration of technologies, parallelism and integration produce resonance effect, which promotes the deep redevelopment and interaction of various technologies, and enables integrated intelligent technologies and human intelligence to be distributed without borders. It is estimated that 100 trillion sensors will be linked to IoT by 2030, including air sensors, software logs, RFID readers, and other sensing devices such as wireless sensor networks to facilitate the collection of big data into a broader range, which provides a foundation for the integrated development of big data. In IoT, machines rely on IoT and the Wisdom Sharing System to gain higher intelligence and autonomy and create the symbolic product of “symbolic meaning”— the Machine Knowledge System in the new era and new scene. The singularity of superintelligence is coming, and human beings are increasingly dependent on machines, such as the intelligent development of artificial limbs. Initially, artificial limbs were designed and fabricated by engineering to compensate for amputees or incomplete limb defects. They were used to replace the loss of partial limb functions to restore the amputee’s ability to live and work. A prosthetic is a physical tool dedicated to people working with physical tools to accomplish goals/tasks. The most direct expression is the support and movement of the human body completed together by human body muscles and artificial limbs. In this stage (stage 1), the artificial limb can be called the delicate crutch. The development of science-tech has enabled artificial limbs to acquire power devices, micro-motor-driven joints that can automatically carry out various movements (such as human bones) directed by a human. Now, the artificial limb unlocks

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its imitation to the complete limb function as an advanced tool. In this stage (stage 2), artificial limbs can be called the flexible artificial limb. The development of sensor and IoT technology empowers this flexible simulated limb to detect the environment through sensors. It will inform the owner to act in time when encountering an environmental danger (such as a small pit) that the human brain has not detected. In this stage (stage 3), artificial limbs can be called the flexible simulated limb with additional functions. The development of biosensors and brain science research (such as brain-computer interface) empowers this flexible simulated limb with additional functions to eliminate human manipulation. All actions and procedures will be completed by directly receiving instructions from the human brain (or mind) through muscles, bio-signals, nerve conduction signals, human brain chips, etc. The artificial limb in this stage (stage 4) is no longer a simple human-machine collaboration but the simulated limb of the human-machine combination. Now, it can be called a highly intelligent artificial limb by someone. However, it is still a tool, an advanced high-tech tool, rather than machine intelligence, according to the author, because this human-machine integrated simulation limb has not yet acquired an independent machine knowledge system and autonomous action system. The expansion and deep development of the Wisdom Sharing System, especially the arrival of the Sociality Brain, enable the simulated limb of human-machine integration to advance from functionality to real autonomous intelligence. Prosthetic limbs will connect with a cloud navigation system, real-time road condition analysis system, weather forecast system, environment identification system, dangerous object sensing and detection system, knowledge search system, even face recognition system and social media system to the Sociality Brain, enabling simulated limbs of human-machine integration to be increasingly intelligent. It is no longer limited to detecting environmental hazards but shows the detection function to intellectual hazards. For example, intelligent prostheses for people with diabetes will participate in controlling the host’s diet according to the blood sugar content detected in real-time. The Intelligent artificial limb will show dangerous judgments based on its knowledge detection system when its owner mistakenly uses sugar bottles as other foods. It will prevent the owner from touching the sugar bottle and even breaking it without hesitation instead of reminding the owner. Action will be acted alone (in favour of or against the master) because the artificial limb’s built-in action system will also perceive everything (including communication with the owner’s absent consciousness) affected by the Sociality Brain (Wisdom Sharing System) when separated from the master’s body. The features of an active selection, self-selection, and automatic execution are displayed by artificial limbs in this stage (stage 5). A real prosthetic machine agent comes into being. It can be drawn from this analysis that it belongs to human-machine collaboration from stage 1 to 3, belongs to human-machine combination in stage 4, and enters the real human-machine hybrid symbiosis in stage 5. Monolithic AI is far behind the human brain for advanced cognitive functions such as perception and reasoning. However, it is more efficient than human beings in

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search, calculation, storage, and optimisation, according to the development process of intelligent technology. Machine intelligence no longer stays in introducing human action or cognitive models into AI systems (or is stuck a single-agent) but is improving the integration performance of AI systems. The integration and collaborative progress of different types of AI and human intelligence with knowledge about the physical world, biological world, and spiritual world through the Sociality Brain, thus realising AI as a natural extension and expansion of human intelligence. The collaborative process of multi-systems and multi-agents is not only the fusion and evolution of humanmachine hybrid subject but also the result of technical evolution and integration optimisation of the Wisdom Sharing System, which is the necessity of the progress and evolution of human society. The discussion on the relationship between intelligent machines and human beings has long been dabbled in academic circles. Ray Kurzweil,2 an inventor, entrepreneur, and scholar who predicted that computers would defeat chess in 1998, boldly predicted that “human intelligence would be greatly improved and accelerated by nanotechnology and biotechnology in geometric progression in the next 20 years. The future of humanity will also be fundamentally reshaped. Machines will be able to conduct self-improvement through AI and surpass human beings when the ‘singularity’ comes. Thus a new era will be launched.”3 In his book The Age of Spiritual Machines, Ray Kurzweil predicted: “Humans and machines will be indistinguishable from each other in the twenty-first century. Humans will no longer be the lord of creation. Computers will be ten thousand times more intelligent than human brains. Machines will acquire souls, human consciousness, emotions, and desires and become intelligent. After being implanted with computer chips and human organs made of bioengineering and nanomaterials, human beings will receive a longer life span, better learning ability, more acute vision, and sharp ears than modern humans. In addition, VR may enable humans and machines to ‘fall in love’…” People are both excited and afraid of the progress in machine knowledge and intelligent machines. Fundamental changes will occur in the relationship between objects when machines acquire intelligent consciousness and local functions surpass those of biological persons. The combination of IoT and the Wisdom Sharing System has rapidly changed the relationship between objects and between humans and objects. The change of distributed environment and “symbolic situation” gave birth to the advanced stage of the Wisdom Sharing System-the Sociality Brain shared by the human and machine, showing increasing self-learning ability. Multi-agents coordinated operation is the trend of robots. The realisation of multi-information real-time reasoning reflection and fully interactive group decisionmaking and coping needs more help from the Wisdom Sharing System when multiple agents cooperate for a task that cannot be completed by single machine intelligence.

2 3

Ray Kurzweil, the author of The Singularity is Near (2005) and founder of Singularity University. Ray Kurzweil, The Singularity is Near (2005).

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The physical world is no longer an unconscious material stack but an orderly development and coexistence of intelligent machines. There is no doubt that this seemingly unconscious new order over objects has essentially led to fundamental changes in the relationship between the human and machine. The interaction between human beings and intelligent machines empowered by the Wisdom Sharing System will be accelerated in the era of the off-site economic civilisation. Intelligent machines will acquire outstanding adaptive ability, learning ability, and autonomous function. Thus, tools take on the agent representation of an agent, judging and acting autonomously, gradually moving from having an agent representation to having a subjectivity. Everyone is a node in the nervous system of super IoT and the Sociality Brain, which we must face. Human beings must meet the new order of the humans and machines, and think about how to get along with intelligent devices through the Sociality Brain, instead of waiting for the day when the singularity of intelligent technology comes, and the order of intelligent machines automatically forms. For example, the highly intelligent unmanned vehicle will no longer be a simple mechanical tool empowered by IoT technology and the Sociality Brain. In case of inevitable casualties, unmanned vehicles must choose that who will be the casualties in a short time: people at the front, left, right, or the passengers? This choice is not preset but generated by the unmanned vehicle through the navigation and perception system to perceive everything around; different biological persons are distinguished through face identification system and identity database; world outlook and social outlook are discovered through social media system; the judgment of human life characteristics and possible life duration is judged through the health management system. To be dead or not as for a biological person will be decided in the comprehensive judgment made by unmanned vehicles, which is made entirely without the direct intervention of biological persons in the last few tenths of a second. The greater risk of losing control will be directly brought to the human social order of the original single natural human subject by functions such as self-learning, self-growth, self-innovation, and self-reproduction (robots manufacture robots). Will the intelligent machine still be a mechanical tool if it can autonomously regulate its behaviour in real-time through the Sociality Brain? The world of Dual-Brain will no longer be the human brain and computer world, but the world of the Social Brain, an advanced stage of the human brain and the Wisdom Sharing System, a world where biological brain mind and Social Brain mind-inspired coexist. It is precisely because of the emergence of the Sociality Brain shared by the human and machine that mind is no longer just an outward extension of human mind-inspired, but a mind-inspired phenomenon generated by the integration and fusion of human mind extension and knowledge of various agents in the humanmachine hybrid knowledge, which is unique to the Sociality Brain. Mind-inspired leads that “human beings and machines will be difficult to separate from each other, and the former will lose the uniqueness of the lord of creation”. Now, most agents in the world of Dual-Brain are controlled by the Sociality Brain and shared by human-machine symbiotic society instead of belonging to specific

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people or organisations. They are gradually replacing all kinds of natural labourers to undertake labour in the world of Dual-Brain in the future-the proletariat that does not participate in the distribution in the true sense. (It should be noted that the original exploitation means that the part of artefacts that belongs to the labourers is deprived free of charge; for the primary labourers in the world of Dual-Brain, there is no surplus value belonging to them, nor deprivation.) The author holds that a companion is inadvertently created by human beings and may gradually replace human beings to a great extent while the former is constantly seeking their progress. Who is it?! Perhaps it is an artefact, a machine, that will never acquire a soul because it is merely a combination of tangible devices and intangible software algorithms but not an organism in the eyes of some. Others believe that it acquires the ability of some biological persons to act independently, so it will be a human being-an alternative human being when it reaches the independent subjectivity of participating in social activities. According to our cognitive analysis, it is both human and not human at the same time. It’s all about perfection. It is “perfection” that enables it to be called a highly intelligent robot just like a habitual title; it is also “perfection” that determines that it is not human because biological persons are imperfect due to biological attributes. Biological individuals have shortcomings (such as cunning, laziness, forgetting, irrational emotionalisation, etc.). The various defects of heterogeneous brains make the advantages of biological human heterogeneous brains in the Wisdom Sharing System, which is reflected in the simultaneous use of N heterogeneous biological brains and the common Sociality Brain. However, the intelligent units of heterogeneous brains (at most, they also have their deterministic computing tools) lack uncertainty, so they belong to heterogeneous brains and have one Society Brain shared with human beings only. Meanwhile, biological persons still have a heterogeneous super biological brain while sharing the Sociality Brain. Therefore, machines hardly make irrational mistakes and lack real emotions. Those seemingly emotions are also forcibly endowed by the outside world or biological persons through the Sociality Brain, which does not originate from its originality and spontaneity. So, it’s not a human, but just an artefact or a highly intelligent robot controlled by the Society Brain, even though it’s excellent in intelligence. They are divided into the third class in the world of Dual-Brain, where humanmachine symbiotic society is located. They are referred to simply as the Agent Group or the human-inspired third class in the World of Dual-Brain for convenience of discussion.

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6.2 Who Am I? “Death of God”4 raised a question in the mid-nineteenth century: How did mortals establish the law without relying on God, and how was the ultimate basis of social order in the secular world rediscovered? The rise of the biological human subject shows that God’s function as the source of the world in the Middle Ages has been taken by human beings. Human and subject occupy the centre as the key focus of modern thought, marked by Descartes’ philosophy that “I think” has become “therefore I am”. The evolution of modern European philosophy enables Foucault etc., to be aware that “the death of God in the theological sense must contain the man who plays an absolute role”. It is no longer possible to simply replace God with another idea. Therefore, the human subject’s position as the centre of meaning and value is shaken because the “death of men”5 is put forward again. It is a criticism of the conceptualisation of another God, a crusade against anthropological subjectivism, and criticism of Descartes, especially the transcendental consciousness philosophy and subjectivism of western philosophical tradition since Kant for more than 200 years. Anthropocentrism has always been the dominant philosophical thought for a long time. Subconscious legitimacy and rationality are provided for the human theory of “species superiority” by the ideological tradition of “man is the measure of all things”. It enables anthropocentrism to be the norm of human activities before it is proved. The irrationality of anthropocentrism is ignored by human beings intentionally or unintentionally, which is manifested as “species myopia”, although the development of natural science has theoretically confirmed this conclusion. Also, changes are happening quietly in human-machine relations due to the development of intelligent technology. Therefore, the change also occurs in the cognition that “man is the measure of all things”. The significant development of the humanmachine relationship in the future can be foreseen while the wonder and strength of science-tech are lamented. Human beings can no longer continue to be “selfdeceiving”. The central position of human beings and the “rules of the game” formed around the centre of human beings are gradually being broken, which is shared by humans and machines. It has been realised that human beings will directly change from the leader of rules to the object of being “ruled”.

4

“God is dead” was first explicitly stated by Nietzsche in verse 108 of volume 3 of The Gay Science. Nietzsche pointed out that God died of our murder because we refused to believe in God. Nietzsche’s Death of God not only reflects the loss of belief in God in the religious field but also points out the degeneration of moral values and the abandonment of eternal truth in morality. 5 Foucault announced “death of men” and raised the banner of anti-humanism after Nietzsche announced, “God is dead”. Foucault’s “death of men” is the subject’s death as the source and foundation of knowledge, freedom, language and history, the end of the authoritative rule of classical rational subject and the collapse of anthropological subjectivism kingdom.

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Unfortunately, most of the rules created by human beings for a long time are selfish and arrogant. Human beings have also made the defence for machine intelligence selectively while defending “species egoism”. Human attitudes towards other species will be used by intelligent machines to treat human beings one day due to selective cultivation. Human beings will be listed in other species, gradually. Then, human beings could only suffer the consequences. It will make doomsday unacceptable to everyone. The concept of a human who has always occupied the “lord of creation” begins to blur, at least losing its uniqueness in the world of Dual-Brain. So, are we still the original human beings? The subjectivity of biological persons is facing unprecedented challenges in the world of Dual-Brain, where the biological brain and Sociality Brain coexist. The original convenience and dependence are weakening the initiative of biological persons to think independently. Originally, we told machines how to find their way; now, they tell us how walk-in return. Manual tools have gone beyond the original concept. Self-subjectivity is being abandoned by human beings, consciously and actively, who have become tools of intelligent tools, slowly and deliberately. The strangeness of “God is dead”, “Man is dead”, and “Tools are alive” seems to reappear in the world of Dual-Brain. The relationship between the human and machine is still in the stage where the human enslaves the machine at present. But what will it be in the future? Scientific assertions have not been given yet about whether it will be transformed into machines to enslave human beings or achieve peaceful coexistence. What can be determined is that “the only constant is the change” at least. The nature of AI and the change of human concept in the new civilisation will inevitably be involved when the attention is focused on the social problems brought about by multi-agents and applications. The change about the concept of “human” will need to be re-examined and re-defined. Further, “who am I?” From the review of modern philosophy, we will find that different philosophers hold different understandings for the philosophical concept of “human”, including ➀ Man is the creation of God. The mainstream view is that man comes from God’s creation, which reflects man’s self-creation in early philosophical systems at home and abroad. ➁ Man belongs to nature. Human nature is revealed from the natural attribute. Man is regarded as an animal with higher sensory ability. Human nature is considered to exist within himself, that is, his nature. ➂ Man is the subject of practising consciousness and self-liberation. The whole biological person is constituted by the inner life material noumenon and the specific brain consciousness noumenon. The natural essence of the human originates animal evolution, and the creation beyond nature is human. Human “is the sum of all social relations.” Human nature is divided into natural attributes and social attributes. The former becomes the essential attribute.

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Two major questions jump to the discussion about natural attributes or social attributes when the essential characteristics of human beings are reconsidered in the world of Dual-Brain: (1) Is the “nature of man” in the world of Dual-Brain still based on the thinking of “the lord of creation”? (2) Is the “sum of social relations” in the world of Dual-Brain still the social relations composed of the production relations from the Industrial Revolution? Learn from the human brain. It is the Sociality Brain shared by the human and machine that leads machines to start to learn from people and human brains in addition to the re-learning of biological persons, which leads that “human beings and machines will be indistinguishable from each other, and the former will no longer be the lord of creation.” Human loses uniqueness as the lord of creation, at least. Tools have broken through the original concept. The concept of human who has always occupied the uniqueness of “the lord of creation” start to blur. Now, the rational freedom unique to human beings began to be subject to artefacts. A heterogeneous “rational freedom” is coming. Now, people, unique animals with high sensory ability, ushers in a non-living agent with higher sensory ability. Facing the arrival of the second “lord of creation”, the philosophical thinking that “the essence of humanity lies in themselves” will be transmitted to the machine wisdom created by a human if human beings still inherit the doctrine of “human nature”. Gradually, the logic of “essence lies in oneself” will be established by the second “lord of creation”, accompanied by the self-growth of machine intelligence. Confrontation is inevitable when two heterogeneous “essence lies in oneself” meet face to face. This is not what we want. Human beings must face reality to reflect and re-examine “human nature” theory. In addition, we also consider the changing “sum of social relations” in the world of dual-brain in parallel. Classical theory tells us that The relations of production are determined by the productive forces, which must be adapted to the state of the productive forces at a certain stage of development, and the state of the productive forces is not something that human beings can freely choose; material, social relations are relations that occur in the course of human beings’ material life and production, which do not depend on their consciousness and will and mainly refer to the relations of production that are inevitably formed by human beings in the process of producing materials. The social relations of thought are relations formed through human social consciousness and reflect certain material relations and the material interests they provide. Social relations of matter and social relations of ideas are the two basic categories of social relations classified by historical materialism. The sum of material, social relations and ideological social relations constitute a certain system of social relations. Both material and ideological, social relations are concrete and historical and take on different natures and forms at different stages of human history. Now, the key lies in the fact that qualitative change occurs in the production tools (whether material production or spiritual production), which is one of the elements to productivity in the world of Dual-Brain, that is, some production tools not only “live”, but even challenge the subjectivity of human beings. According to the historical materialist division of social relations, machine intelligence belongs to production

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tools or productivity. The arrival of second “sum of social relations” enables the philosophical thinking that “The sum of material and ideological social relations constitutes a certain system of social relations” to be transmitted to the machine intelligence created by human beings if the theory of “the sum of social relations” is still adhered to by human beings. We also infer that the logic of “social relations systems” will eventually be established with the self-growth of machine intelligence. Human beings are attributed to production tools or productive forces in “social relations systems”. This is not what humanity wants either. Therefore, it can be predicted that the growth of the natural brain will empower the ego of humans to be dynamic, gradual, perfect, and constantly adjusted in nature with different expressions of “natural nature” in various stages. Similarly, the development of the Society Brain will empower machine intelligence to be dynamic, gradual, perfect, and constantly adjusted in Society Brain from its birth. Human consciousness and machine knowledge are constantly evolving in the world of Dual-Brain. Structural changes will occur in social relations when this consciousness and intelligent knowledge are transformed into their behaviours. Note: The “society” mentioned no longer refers to the homogeneous biological human group, and biological human beings no longer dominate the social relations; instead, it is a brand-new society of heterogeneous subjects, a society composed of hybrid groups, in which biological persons and intelligent machines coexist. The complication will occur in the original social relations. Two-sided will step into appearance in a part of the production tools, which shows that it was not only a tool of production but also gradually dominates social relations. It triggers revolutionary changes in productivity relations and social relations. The change in the structure of “the sum of social relations” will also be reflected in human nature and the essence of intelligent machines. Society advances and the same to human beings. The self-philosophical understanding in different stages is formed due to the changes in the relationship between humans and nature and between humans and society in different locations. Now let’s start new philosophical thinking on the essential attributes of human beings in the world of Dual-Brain, putting aside the discussion on the origin of human beings and the evolution of social relations. Let’s return to the discussion of what human nature is. In our view, the concept of humans in the world of Dual-Brain should be that “man is God and not God”. The “God” discussed is not a concept in a religious sense but a power that transcends nature and human beings in philosophy. “Man is not God”. Nature (or God or some force beyond nature) created man, and man’s brain and thus man’s self-world is gradually perfected. “Man is not God” is relative to nature (or God or some force beyond nature). Therefore, man can’t do wantonly instead of God, even after God’s death. It is about dominance. Man will follow the death of God when the leading initiative role of positive man cannot take the place of God and dominate everything. In this sense, God is immortal and eternal.

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“Man is God”, which is relative to machine intelligence (or machine knowledge). God creates man, and man creates the Society Brain. The whole intelligent world was born through the perfection of the Society Brain. The key difference between biological humans and intelligent machines is that the social nature of human beings is partly reflected in the process of sharing the Sociality Brain and their own social life. “Man is God”. It is this magical biological brain that creates the Sociality Brain, creates machine intelligence, and gives birth to machine knowledge and mindinspired. It carries out self-correction through the unique active intervention ability of the human brain according to the specific conditions of the emergence in the Sociality Brain. The Sociality Brain points to the harmony of humans, machines, and nature. The emergence conditions of the Society Brain will be intervened and modified by the unique subjective initiative of the human brain, actively, to ensure the healthy development of the Society Brain mind-inspired and the dominant position of the natural brain in the Wisdom Sharing System. In this sense, man is not the God of the universe and nature, but the God of intelligent machines, and must assume the duty of God’s supreme goodness. The concept of “human” in the modern world is impacted by intelligent technology. Therefore, adaptive self-correction is required in the world of Dual-Brain, where humans should not only examine their awe in the natural world as the people of God but also examine their domination in the human-machine symbiotic society as God and consciously assume the responsibility of new civilisation. Therefore, the biological person group in the world of Dual-Brain begin to differentiate and evolve in two directions because the world of Dual-Brain is a new era with high material abundance and little direct labour (most of which is done by intelligent machines). The biological person group begin to differentiate in the world of Dual-Brain: Majority of original people of God willingly become tools of high agents in extreme comfort, and finally, slaves of the whole agent, degenerating to the biological essence of “living” and giving up the principle of “the nature of human”. The concept of the useless class put forward by Yuval Noah Harari in Homo Deus: A Brief History of Tomorrow is not recognised here because it belongs to the traditional thinking of employment rather than the conclusion of philosophical thought of human development. Most of the biological people are kidnapped by the Society Brain. However, the biological persons of this part still move towards the social person group in the world of Dual-Brain based on their nature and interests. These social persons in the world of Dual-Brain have not been reduced to useless persons but have evolved into exploiters, hedonists, and users of agent groups. They assume the responsibility of human reproduction while providing a market for the consumer economy. We classify this part of biological persons as the second class of the humanmachine symbiotic society in the dual-brain world, which can be called the social person in the dual-brain world.

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For the convenience of discussion, they are referred to simply as the social group or the second class in the world of Dual-Brain. Another small group of biological person acts as God over the world of Dual-Brain based on duty (again: the God here is only compared to the control responsibility of the Sociality Brain beyond ordinary people, not in the religious sense; the “act as God” here only refers to the rule of human-machine symbiotic social order in the sense of the Sociality Brain, not the rule of all creations. Only a minimal number of humans (equivalent to ascetic monks) who constantly think about the “nature of humans” in the world of Dual-Brain in a new era are separated from the biological person group. They eventually become people with God’s vision and responsibility (note: the rule here is only in the sense of the Sociality Brain, not the rule over all creations). This is a group of new philosophers, who are new human beings and evolves with the development of the world of Dual-Brain (note: philosophers here are not in the sense of humanities or social sciences, but a fusion group including thinkers, scientists, engineers, and technicians, artists, etc.). They can evolve again and control the development of the Society Brain! They are called the dominator of the world of Dual-Brain, the new philosophers of the human-machine symbiotic society in the world of Dual-Brain. For the convenience of discussion, they are referred to as the new philosopher group or the first class of the world of Dual-Brain for short. Only they continue to evolve in the direction of the “nature of humans” and become new human beings who finally assume God’s perspective. Usually, they run the world of Dual-Brain by regulating the Society Brain, including the robot proletariat (class 3 in the world of Dual-Brain) and the social person class. (Note: The dominance hierarchy within the second class still is the exploiter class of the social person and is the ruler who runs the social person instead of the ultimate ruler of the whole human-machine symbiotic world). Maybe a question arises now, where are super-tech companies? The division of biological persons will inevitably lead to the division of organisations composed of biological persons in the era when a natural individual raises, no super-technology enterprises are exempt. Interest-oriented enterprises will join the second class to develop further interest disputes within social groups, which may be in the form of teams without meeting each other. More importantly, this kind of struggle is encircled within the second class. Only a few responsibility-oriented biological persons and science-tech enterprises become the main force of the first class. They establish the “God” responsibility view in the human-machine symbiotic society and completely abandon the traditional interest view and organisational form! Probably, it is when the concept of the human being undergoes a major change, and a conscious class division emerges that the possibility of researching and exploring the responsibility of presupposing, judging, reconstructing, and governing this change in the social order and the mechanisms of change also arises. Human society can now embrace the advent of a new civilisation of highly intelligent human-machine sharing with an open and calm attitude.

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6.3 Evolution of Community The definition of “community” has not yet been unified. The political, economic, and social meanings of the word “community” have been gradually expanded, and its transformation has occurred many times since its emergence in the fourteenth century. The meanings of “community” from the 14th to eighteenth century are (1) civilians; (2) smaller governments or organised societies; (3) people in a region; (4) common characteristics: common interests, common property, etc.; (5) feeling of the same identity and characteristics. German cities were undergoing urbanisation and industrialisation in the late nineteenth century. In 1887, German sociologist Fernand Tonnes (1855–1936) published Gemeinschaft und Gesellschaft, namely Community and Society in English. The concepts of “Gemeinschaft” and “Gesellschaft” were put forward because he was aware that a new way of life was taking shape, which was different from that of tradition. Tonnes’ research can be regarded as the earliest theory that separates the community from the concept of society and studies it as a basic concept of sociology. Tonnes uses “Gemeinschaft” (community) to describe intimate and exclusive social ties or everyday lifestyles based on consanguinity, natural emotion, and ethical unity. Shared values, “our” consciousness exists among members, so all communities evolve from the three most natural relations of human beings—“mother and child”, “wife and husband”, and “brothers and sisters”. Then three basic types of communities are formed: consanguinity community, geographical community, and spiritual community, among which spiritual community is “the highest community of human beings”. The size and scope of the community are framed by Tonnes in family life, country life, and cities featuring religion. In 1893, “mechanical solidarity” was used by Emile Durkheim (1858–1917) to express his community thought in The Division in Labor of Society. He holds that “mechanical unity” represents the collective type and means that “individuals directly belong to society without any intermediary”; on the contrary, “organic solidarity” represents individual personality, that is, “the reason why an individual depends on society is that it depends on various parts that make up society”.6 Durkheim said: “Our group and we are completely common in the first consciousness. Therefore, there is no self at all, but society exists and moves among us; on the contrary, the double consciousness shows our personality and characteristics, and makes us individuals.” The scope of application is limited, such as family community, neighbourhood community, ethnic community, etc., when “community” is used by Max Weber7 (1864–1920). The family community is formed based on strict relation between superiority and inferiority. Public ownership is adopted in the distribution of public goods. The close and unbreakable association among members shows solidarity in relations outward. Weber believes that the neighbourhood community is different 6

Li Huifeng, Cai Xuchang. 2010. The Evolution, Application of Community and Civil Society. Academic Monthly: 42. 7 Graham Day. 2005. Community and Everyday Life. New York: Routledge Publish Press.

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from the rural neighbourhood. Urban neighbourhood belongs to the community category because their combination subjectively produces common characteristics rather than geographical proximity. It can be found that the gradual expansion of the political, social, and economic significance of “community” makes the “regional” community with original characteristics gradually replaced by the concept of “locality”, and the “relational” community is slowly described as “urban lifestyle”. The “community” defined by R. Park of Chicago School in the United States is regarded as the classic concept of “community”, that is, “the accepted essential characteristics of the community include: first, the population organised by region; second, populations are completely rooted in the land on which they live to varying degrees; third, everyone in the community lives in an interdependent relationship.”8 Parker understands the community as an urban community. He believes that the city is “not a collection of many single persons, or a collection of various social facilities, such as streets, buildings, electric lights, trams, telephones, etc., nor a simple congregation of various services or administrative institutions, such as courts, hospitals, schools, police, and personnel of various civil affairs institutions. The city is composed of a state of mind, various customs and traditions, and a whole composed of unified thoughts and feelings contained in these customs and passed down with traditions. Cities have been closely linked with various important activities of their residents. It is the product of nature, especially the product of human attributes.”9 Parker’s research started the Chicago School’s research on community neighbourhood relations. Community residents’ sense of belonging, members’ common feelings, and urban residents’ psychological state began to appear in community research. The breakthrough in geographical restriction occurs in the research on the community due to the integrated development of ICT, especially high and new technology. The research on the community starts to be carried out from the interactive relation. Social network theory raises gradually, and new communities emerge, such as the Cyber Community, Virtual Community, and Imagined Communities. Therefore, the community is endowed with more new connotations. British scholar Bauman points out that the community is a warm and comfortable place-the “home” where we trust and depend on each other. Now, the “community” is an active community that breaks through the limitation of region and time and integrates various new elements such as social network and right network organisations, and is no longer limited to what Toennies, Durkheim, Weber, etc. described. The concept of “disembedding community” means that “social relations are separated from the interactive regional relations and the relations reconstructed through the infinite crossing of uncertain time,”10 emphasised by Anthony Gid-dens in The Consequences of Modernity The Third Way: The Renewal of Social Democracy. 8

Park R. 1936. Human Ecology. American Journal of Sociology 17: 1. Park: Urban Sociology. 1987. Song Junling et al., Beijing: Huaxia Publishing House. 10 Giddens: The Consequences of Modernity. 2000. Tian He, Nanjing, Yilin Press. 9

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Generally, it can be known from the relevant data that the traditional western community paradigm is characterised by emotion and based on the community, which exists as an emotional union. The sharing of values and the commonality of emotions are the characteristics of the community being maintained. Second, the independent community is independent of society and individuals, completely different from ordinary economic and commercial organisations—third constructiveness. In addition to geographical and consanguinity, the common spiritual value is the highest pursuit of the community. The construction and reconstruction of value is a necessary condition for the continuous construction and deconstruction of the community. Usually, the following characteristics are shown by the community paradigm of oriental philosophy: First, primary. The Eastern community is a village community that grows up naturally. Second, Comprehensive. The Eastern community is equipped with many functions, such as rights organisation, an economic unit, and a living field. It can be a field of a market and marriage, a communication circle, and a relationship circle, which is challenging to identify from a single function. Third, Ethics. The ethical characteristics of membership in the Eastern community are evident because it develops more in the acquaintance society. It can be found from the exposition about the essential elements of the traditional community theory that the traditional community paradigm in both the East and the West adheres to the “dualistic” analytical framework, such as city and country, tradition and modernity, state and society, and, etc. They are discussed under the “dualistic” analytical framework of individual and community and community and society. Today, the relationship between human beings and objects has inevitably been transformed by the emergence of sociality brains shared by humans and machines and intelligent machines that can be called upon at any time. The progress of intelligent technology and the development of the “off-site” economy has created a new form of dual-subject society, where human-machine hybrid is located, by intelligent technology represented by AI including but not limited to the integration of mobile Internet, IoT, big data, cloud computing, and biotechnology. We have ushered in the dual-brain world of human-machine interaction. We are no longer in the age of simply making machines and directly controlling and using them, but in the era where n biological brains are collectively linked to a super-shared sociality brain and where relationships between people are no longer simply between social persons. Various digital elements of social form development and change are embedded in the Sociality Brain. The exact new meaning of the Sociality Brain mind-inspired begins to be expressed. The social person relation in the intelligent world reflects a brand-new relation between human and object, human and non-human controlled by the Sociality Brain, rather than the relationship between persons that only reflects individual biological differences. In other words, fundamental changes have taken place in the essential elements of the human-machine symbiotic community. Various agents participate in all aspects of social activities as social subjects through the Sociality Brain. Geography and

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consanguinity are no longer the primary ties for forming the community. Community is no longer a community in the traditional sense and is no longer synonymous with community. Common goals, identity, sense of belonging, etc., are no longer the elements of a community composed of pure biological persons. The premise that the common goal is the community is the necessary but not sufficient condition for the formation of this cooperative system according to the traditional community theory; identity is the foundation of community. “Identity should solve self (group) identity, self (group) belonging and self (group) meaning.”11 The sense of belonging is the bond to maintain the community, and it is the emotional experience of an individual’s identity, satisfaction, and attachment to the group. The basis of “common understanding”, such as consanguinity and geography, no longer exists for contemporary communities. The community characteristics among the interest community members have spread from interest demands to various aspects such as race, concept, status, encounter, task, identity, language, culture, common emotion, etc. It can be found from the review of the previous community theory that most of them belong to the research methods of social parts. Moreover, social responsibility is weaker than the interest in the biological human community. It is an era when “individuals” rise (individuals here include human-inspired individuals) and an era when “off-site teams” replace “enterprise organisations”. New contexts are provided to develop the “off-site” economy driven by the Wisdom Sharing System for the community. In a society of dual subjects—human and machine, territory and blood are no longer the main bonds of community formation, and community is no longer synonymous with gathering in the traditional sense. The advent of the world of Dual-Brain. Perhaps the new community construction will be very different when biological persons collectively face challenges from nonhuman beings. Therefore, the research paradigm to the Dual-Brain world community is based on the cognition of “by natural individuals any longer”. Human-machine community is based on the seemingly unreliable foundation of human-machine “common responsibility”, instead of a functional community developed by natural individuals according to different interests, regions or emotions, values, interests, religions, and cultures. The traditional human community theory should be developed in our humanmachine community paradigm. The simple “binary” analysis framework must be broken through. The human-machine community needs to be re-examined from functions of the Society Brain. Otherwise, the development and complexity in the sustainability of the human-machine symbiotic community will be challenging to be reflected truthfully. Human-machine symbiotic society needs to be reevaluated from multiple angles in the intelligent world. Above all, changes occur for the community participants in the dual-brain world.

11

Han Zhen. 2008. The Theses on Cultural Identity in the Construction of Contemporary Harmonious Society. Shandong Social Science, 11: 5–8.

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The construction of community here no longer involves only biological individuals or biological human organisations but also the intervention of intelligent non-human subjects. This non-human (agent) also “belongs to” and “depends”12 on a brand-new social community. Therefore, a brand-new community of dual-brain world-humanmachine symbiosis community is constructed by the biological human community and the multi-intelligent collaborative system through the Society Brain. Secondly, the new community is multi-layered. Human-machine community includes individual and collective, government and society, the biological person subject and agent subject in the world of Dual-Brain. The difference is that these binary frameworks are hierarchical and exist in different relatively isolated communities. The critical difference between the biological person and an intelligent machine is that the former has innate functions and a highly developed biological individual brain when sharing the Sociality Brain with an intelligent machine. It is because of biological human beings’ possession of a biological brain and our social attributes that biological individuals gradually form a homogeneous community—a community of biological human beings. The majority of the second class in the dual-brain world (social man) comprises this biological person community. Meanwhile, some artefacts show the ability to make decisions and act autonomously through the Sociality Brain mind-inspired. They form a multiintelligent collaboration system or intelligent machine collaboration system through the connection with the Sociality Brain. The deepening of independent participation in social activities empowers agents to obtain certain qualifications as subjects of social activities. They have also slowly built an online community of other homogeneous intelligent machines. This agent community constitutes the majority of the third class (human-inspired) in the dual-brain world. Finally, the stratified communities, in turn, exist as a whole within the monolithic subject of the human-machine symbiosis community. Finally, the hierarchical communities as a whole exist in the monism of the humanmachine symbiosis community. In essence, the dual-brain world is still an integrated brain, the Sociality Brain, composed of various progressive computers and agents that are regulated by the biological brain (new philosopher). So, evolution gradually takes place in the social structure of the intelligent world as the mind gets increasingly more vital in the Society Brain: Agent groups constitute a relatively independent agent human-inspired society (the third class); the biological person community continues the social person society (the second class); the new philosopher society (the first class) is divided from the biological man society, and the “common responsibility” of human and the machine is greater than the “class interest”. Now, the world of Dual-Brain is no longer a society composed of social 12

Emile Durkheim. 2017. The Division of Labor in Society. Qu Jingdong. Beijing: SDX Joint Publishing Company.

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persons in the traditional sense. As a local community, the community of social persons forms a larger unitary community with an agent and the community of new philosophers: the community of human-machine symbiosis (a new community by integration of three classes of societies). The research paradigm is finally collected into the mind-inspired monism based on the Sociality Brain. The trend of civilisation development can be seen from the perspective of the future by breaking through the time limit that the evolution of the unitary social structure of human-machine symbiosis has been accelerated by breaking through the time limit in an era when off-site activities dominate forms of expression. Human-machine hybrid and symbiosis are diverse and multi-layered, which includes collaboration, combination, and mutual learning of human-machine. Since then, human society has gradually stepped into a new community stage of human-machine symbiosis.

Chapter 7

Non-human Order with Humanity

An era that no longer relies solely on technicalism will come when the agent is no longer the concept of artefacts in the traditional sense and is no longer the product of science fiction, speculation, and imagination, but an artefact endowed with personified autonomous wisdom. The construction of human-machine community order is finally reflected in the Sociality Brain mind-inspired the interaction between biological person collective and agent collective. Perhaps it will be a “heart-saving pill” for human beings-a brand-new humanmachine symbiosis order.1 Based on the philosophical thinking of “regional group interests” and “anthropocentrism”, self-cognition and self-restraint have turned to a brand-new interactive cognition between individuals, between the individual and others, and between the individual and AI agent. The brand-new human-machine symbiosis ethics has been gradually formed, followed by the achievement of norms, systems, and brand-new value systems of community cognition. Breakthrough will appear in the original theory of social relations and the theory of normative order. Ideas that have dominated mankind for hundreds or even thousands of years will also be subverted.

7.1 The Symbiotic Ethics of Science and Technology Ethics of science and technology is formed in an era of human social development, not an ancient discipline. The ethics of science and technology does not refer only to the ethical problems that exist in the results of science and technology per se, but more generally to 1

Guo Liang. 2015. Biosphere Democracy: Transcendence of Anthropocentric Philosophy of Environment. Studies in Philosophy of Science and Technology.

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the ethics of the entire process of scientific research, the process of technological discovery, and then the practical application of the process as a whole. The development of individual autonomy often causes ethical autonomy and selfishness in advancing human civilisation. Therefore, ethics has been secularised and individualised accordingly. It is accompanied by the weakening of overall responsibility and mutual assistance, the most typical of which is the emergence of individual and city-state ethics. Initially, the ethics of science and technology was based on the development of individual autonomy of science-tech workers, where the weakening of overall responsibility and mutual assistance also appeared. Ethics of science and technology is not only the speciality and preference of science-tech workgroups but also related to social development demands and sustainability. Moreover, as direct productivity, most science-tech are related to application and serve the interests of relevant enterprises, even some political needs, and decisions, rather than pursuing unprofitable knowledge. The core of traditional ethics of science and technology lies in the extent to which ethical issues characterised by the concept of responsibility will be involved during scientists’ research and engineers’ construction. Critical ethical and moral contents concerning human survival and dignity have been continuously added to the social responsibility of scientists and engineers. Changes in traditional ethics caused by science-tech began to be considered collectively by humans. Thus, the ethics of science and technology in the philosophy of science receive their birth. Usually, this kind of ethical thinking of science and technology characterised by responsibility is transformed. Scientists and engineers should be obliged to pursue truth based on their professional requirements: They should take objective correctness as their duty and strictly follow the known professional moral rules. It cannot be confined to traditional prejudices, authoritative beliefs, or individual or group interests. However, scientific research stems from the human understanding of the characteristics of contemporary science-tech development. It must be noted that modern science contains not only speculative theoretical knowledge, purposeful, practical behaviour but also knowledge integration and emergence, especially for the development of intelligent science-tech. People in any industry and field should possess professional-based morality and ethics, not unique to science-tech workers. The characteristics of the concept, ethics of science and technology, cannot be fully reflected by taking professional ethics as the content. It is well known that ethics involves individual sources. Generally, the source of ethics is also natural and objective. The emergence of ethics involves the social source besides changes in the natural environment. In an age of shared wisdom, science will be hard to be trusted if it is regarded only as exploring purely theoretical knowledge or technology as the realisation of professional expertise. Many scientists and engineers accomplish the great benefits and impact of sciencetech on society through the online Sociality Brain, the joint participation of the global public and hundreds of millions of artificial multi-agents, but no longer produced

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by a single scientist or engineer or a specific group (single units cannot directly and significantly affect the health of the whole Sociality Brain). Therefore, changes appear in the social source environment. The discussion on “ethics of science and technology” in the world of Dual-Brain will enter an absent human-machine symbiosis order, which arises from the thinking of governance and cannot be stuck in professional ethics of special people. It is symbiotic ethics to explore the integration of online and offline human-machine. The society in the Dual-Brain world is no longer just a society composed of simple biological persons but a borderless social form of human-machine symbiosis. It not only changes the structure of natural science (here mainly refers to the change about knowledge generation and knowledge system) but also makes the exploration of cognitive theory closely linked with social activities and changes the value relationship between scientific research and application. The degree of linkage between natural science and social science is beyond history. The most striking is that fundamental changes have appeared in the social source of ethics and the ethical evolution caused by intelligent technology. May it be regarded as a network ethics issue by people now? Of course not. It is not a discussion just about network ethics. For the time being, the main performance of the research on network ethics lies in that the social problems in the information network are continuously revealed and endowed with ethical significance for discussion. The establishment of network ethics aims to provide appropriate methods for Internet users to access the network and determine the behaviour rules. Advances in computer and telecommunication technology are accompanied by new problems, some of which are even devastating. Early established specialised research institutions have formulated corresponding rules for network users in some developed countries. These rules cover all aspects of network behaviour, such as the language format used in e-mail, communication network protocols, and anonymous mail transfer protocols. Some of these protocols are pretty specific, for example, even specifying details such as the case of letters, the length of messages, subject matter, and e-mail signatures. Among them, the famous one, the Ten Commandments of Computer Ethics formulated by the Computer Ethics Institute, sets out the behaviours that should not be expected of those working in the computing industry in the profession. To a certain extent, the discussion on network ethics has gradually transformed some network behaviours that were considered irrelevant to morality into moral issues. The ethics of network technology have begun to get to attention. Modern science-tech has also consciously absorbed moral concern, positively influencing many aspects. At the same time, network technology contributes to society and mankind, such as respecting intellectual property rights and other privacy rights, arousing the moral sense of behaviour subjects, establishing reasonable values, forming network order etc. Beyond technology, corresponding network ethics will be established to avoid network technology embezzlement and malice based on the study about the moral idea of network phenomena and network behaviour.

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Most of the current discussion about network ethics is based on network behaviour, which is stuck in cognition that biological persons can effectively use the networkthe information interaction tool. These thoughts on the shift from paying attention to pure technology and pursuing application value to being closely related to reality show that human beings’ concern for their destiny will actively bring lagging laws into the ethical category. It embodies the “moral evolution” in a new area. In this sense, the development of network ethics conforms to history and can be described as progress in human development. Such research alone is not enough to support a comprehensive understanding of the social changes caused by the rapid development of intelligent technology in the world of Dual-Brain. In our opinion, times require that the discussion should not be confined to the ethics of network behaviour, but the ecological mechanism of the Sociality Brain based on wisdom sharing. In this way, the discussion of the construction of a symbiotic human-machine order for the collective good can no longer be confined to the individual ethics of the dual-brain world. Still, it should be transformed from the individual ethical tendency to “seek norms inward” to the human-machine collective norms of mind-inspired health. It can be recognised through discussions in previous chapters that a new global human-machine community characterised by off-site has been constructed through the Wisdom Sharing System. The ethics of the new community will also be reestablished based on the civic ethics in place. In a sense, it is no longer professional ethics or national ethics or racial ethics, nor traditional ethics of science and technology. Above all, the scientific experiment and technology R & D in an era of wisdom sharing have surpassed their original boundaries through the special functions of the Sociality Brain. Scientific exploration and technology R & D have inadvertently taken the borderless society and the life scenes of all biological persons as the experimental environment. The experimental risks of local biological persons will be instantly amplified into the overall risks of society. Also, the ethics of science and technology has developed from the caste ethics with biological person as an only subject to the new community ethics with a human-machine hybrid. The validity of new theory application and experiment can be rapidly generated by new knowledge through the Sociality Brain; in addition, the integration and special emergence between science and society are taking place. It puts forward higher requirements for scientists’ sense of responsibility; that is, the direct consequences of behaviour should be predicted, and the integrated results related to behaviour should be considered. This integration of relevance and its emergence may lead to multiplied uncertain results. In other words, the continuous progress of mankind empowers scientists, philosophers, sociologists, and the public to be aware that scientific research and technological exploration are not only related to objective truths and laws but also related to the results brought about by purposeful actions. Scientists today do not always keep full control of the social consequences of the scientific research they undertake. Therefore, value-neutrality can no longer be adhered to by a majority of science-tech activities to a great extent because of the shared changes in research methods and

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scenarios, regardless of research purposes. The basic law of scientific research and technology R&D should be obeyed while new laws of biological person elites in a human-machine hybrid ecological environment should be obeyed. For science today, both research methods and application in society are closely related to the Wisdom Sharing System. The academic value and social application value of scientific research activities are connected in the initial generation and run through the application and continuous evolution. It requires that the existence of the Sociality Brain, the human-machine symbiosis mechanism, should not be ignored when scientists, engineers and other science-tech workers design and implement scientific research. Moreover, for science-tech workers, such as scientists and engineers, the inherent professional responsibility must be remembered and recognised as the ethical responsibility and obligation faced by other biological persons. For responsible scientists, the academic value must give way to social value. In the same way, academic responsibility should give way to human-machine symbiosis, a special symbiotic social responsibility, when the identifiable academic value and social value conflict with each other, especially when the uncertainty of responsibility penetration of integration effect increases. Intervened by an extraordinary Sociality Brain, changes exist in the discovery mode of scientific achievements and activities in the Dual-Brain world; some harm may exist for human-machine symbiosis’s social ecology and biological population. Destructiveness will be magnified exponentially by the Wisdom Sharing System when this possible hazard occurs. We are confronted not only with a conflict of ideas that deviate from traditional humanism and spirituality but also with what may be a serious conflict with traditional moral values and the existing legal norms. Massive “non-human” actors started to compete with human beings for different empowerment, which brought challenges to the objective environment and spiritual values on which human beings depend for survival. It should be fully recognised that no matter for whom two different knowledge systems exist, fundamental changes have taken place in the two ethical sources (individual source and social source) of the particularity of human-machine hybrid, and the associated uncertainty has been concentrated in the Sociality Brain, a new ecological environment. The emergence of heterogeneous subjects must be accepted by biological persons’ original social ethics and norms. A human-machine symbiosis society has come, which transits from industrialisation to intelligence, but gives way to a human-machine symbiosis society quickly. For the discussion on the new cognitive topic of new ethics, the integration ethics of physical world, biological world, and spiritual world with the structure of Dual-Brain, and the key to the healthy Sociality Brain mind-inspired are needed.

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7.2 Human and Non-human A new civilisation has arrived in which the social form composed of biological persons encounters the intervention of intelligent machine subjects. The world of Dual-Brain will come whether we consciously or not and whether we like it. This era is no longer the industrial revolution era when tools were made and machines were directly controlled and utilised by biological persons. Interestingly, heterogeneous synergy appears in the original homogeneous social form (homogeneous biological human or homogeneous intelligent machine community) while these two heterogeneous communities are on their ways, separately. A new heterogeneous community-human-machine symbiosis society gradually evolves from the integration of two communities. The new face and civilisation of human-machine hybrid society are presented in advance of science-tech, which brings about the reverie space of future life evolution in this new world. Human beings need philosophical thinking that breaks through ideology instead of sticking to the biological person group. Attempts can be made to find reasonable explanations for all kinds of anxieties and dilemmas encountered at present, maximise the positive power of AI, and control its negative harmfulness within a reasonable range. Philosophy needs further development. Sticking to the philosophical thinking formed by the traditional single-subject society may lead to the re-loss of human direction. In their bewilderment, they may also become their own gravediggers. The discussion on human-machine symbiosis ethics is expected to discover the key of governance by revealing and analysing the core factors of order reconstruction between persons, between human and object, and between objects in the future. Via huge benefits to society and influence on society, science-tech expresses that it is not limited to the value of itself but profoundly affects the change of the relationship between science-tech and society, including the development of social structure and social order. It places a higher level of demand on scientific and technical workers, such as scientists and engineers. In other words, they can not only forget the internal responsibility of the profession but also realise that they should consciously be subject to the new ecological possibility of human-machine hybrid subject order in the environment when they face the changes of social responsibility and obligation like other biological persons. Faced with this demand in social development, the moral responsibilities of agent designers are called Machine Ethics in the industry, which can be directly incorporated into AI agents and put forward by most science-tech workers during design or programming. It is hoped that every AI agent will be framed within the norms formulated by human beings when it is born. However, it is easy to find out from the previous analysis about the formation mechanism of the Sociality Brain that the goal and result of intelligent engineering, primarily the result of the mixed call, are far beyond the original designer’s

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prediction, showing multi-layered and highly unpredictable characteristics due to the amplification of uncertainty emerging in the Sociality Brain. Moreover, it can be found from the analysis of multi-agent intervention in a new distributed cognitive environment that it is difficult to implant elements such as moral and ethical order into each AI agent, even what is implanted belongs to a certain category of engineer ethics (individual or collective), directly or indirectly. In addition, it can be found that the discussion on the machine ethics of single agents (or integration of machine ethics of multiple agents) is essentially equivalent to the discussion on the health of neurons or combinations of neurons in intelligencesharing agents. It will not directly dominate the order of the whole Sociality Brain, a human-machine community. In other words, the acquisition of ethical attributes by homogeneous neurons (networked single agents) does not mean an automatic synthesis of ethics or order of the Sociality Brain. Therefore, the exploration needs to jump out of the pure AI practitioner code and heterogeneous neuron (or a simple algorithm) health and enter the Sociality Brain’s systematic ethics directly. About the research, we focus on the Wisdom Sharing System (especially its advanced stage, the Sociality Brain). Intelligent dignity will be sublimated into a personified object only when intelligent machines are linked to the Sociality Brain and rely on system cooperation to carry out autonomous learning, autonomous decisionmaking, and autonomous action; that is, the subjective qualification of the new social form can only be obtained as a single agent when being linked to the Sociality Brain and cooperating with tasks, rather than a single intelligence that is not networked. In other words, some ethical attributes that may exist within agents can only be determined by the human-machine ethics or order of the Sociality Brain. It will no longer be a study on the community in pure biological person society with single brain structure, nor a study on the direct control of the heterogeneous biological brain, nor a simple discussion on machine ethics. Still, it will rise to a survey of the responsibility logic of the human-machine community and the formation path of community norms, which is a research on the fusion development of heterogeneous Dual-Brain structure and the homogeneous Sociality Brain. Also, as the object, the Sociality Brain will become a new battlefield in the process of human civilisation. Now, new thinking raises: Is there a lack of physical basis (similar to the biological brain’s special material basis) that causes the self-structure, functional changes, and ethical bearing in the Sociality Brain (Wisdom Sharing System) shared by the human and machine? A funny fact is that scientists have found in the research on the natural brain that the human brain will change, which is called neural plasticity, every time a biological person learns new facts and skills.2 The human brain operates through chemical signals transmitted among brain cells (called neurons). The number and

2

Norman Doidge. 2016. The Brain’s Way of Healing: Remarkable Discoveries and Recoveries from the Frontiers of Neuroplasticity. Beijing: China Machine Press.

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concentration of chemical signals among neurons will be increased to improve shortterm memory or short-term motor skills to support learning. In the short term, changes in chemical signals among neurons in the brain do not cause structural changes for some reason. In continuous learning, the call to the relevant areas of the brain will empower it to be increasingly active and ongoing. These changes are related to longterm memory and improvement of motor skills. These physical changes support the chemical modifications of long-term and short-term memory. The brain will modify when and how activated to support the amount and concentration of chemical signals necessary for long-term memory when you have these areas of the brain to increase their excitability. Therefore, neural plasticity is supported by chemical substances, structural and functional changes. These changes in the whole brain can be isolated, but in most cases, they are synergistic. Together, they support learning and promote changes in the brain to alter the connections between neurons and structural changes. So, the brain of a biological person is highly malleable and can be shaped structurally and functionally by everything that humans did and did not. An interesting question arises: Do the same chemicals or similar nonheterogeneous neural plasticity operate in the Sociality Brain? From the long-term observation and research on the Sociality Brain of Wisdom Sharing System, we find that a special kind of agent exists in the multi-agent system integration in the Wisdom Sharing System, that is, a kind of miniaturised special agents with linking function is distributed in the multi-agent system and migrates in every corner in the Wisdom Sharing System. Unlike ordinary agents (or main agents), they show the characteristics such as small software, linkers, etc., and bear the linking and collaborative functions of multi-agents. In addition, they build the relations between biological persons and main agents (as shown in Fig. 7.1). It can be seen from the illustration that many common agents are designed by engineers and technicians through computer language and then distributed into the Wisdom Sharing System. Functionally, these main agents act as the foundation for the birth of the living cell population in the Wisdom Sharing System. Complex, intelligent systems will not be implemented by the Wisdom Sharing System if there are no massive multi-agents involved; from ethical research, this layer belongs to the direct introduction of engineers’ ethics, which is manifested as machine ethical behaviour. Next, another group of special engineers and technicians design a special kind of short linked agents, distributed in the Wisdom Sharing System, but undertake to link and call various ordinary agents. Meanwhile, some biological persons distribute knowledge and tasks into the Wisdom Sharing System, and short link agents are used to calling ordinary main agents. It can be found in Fig. 7.1 that the main agent is processed by the heterogeneous natural brain and then aggregated into the Sociality Brain through special linked agents. Direct chemicals will not support neural plasticity if neural plasticity exists because there is no direct chemical action in the Sociality Brain. Instead, it is the computer electric signal in the special link agent. In other words, the changes in neural network structure and brain function are no longer supported by direct chemicals. Still, the interaction will be carried out through the electric signals of linked agents

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Fig. 7.1 Ecological model of human-machine symbiosis community

starting from “heterogeneous agents and heterogeneous human brains”. Special link agents completely process electric signals to replace chemicals and are brought into the Sociality Brain, enabling some phenomena to be similar to neural plasticity throughout the Sociality Brain. In design philosophy: The concept of intelligent engineering design will no longer be the implantation of engineers’ thinking, but the mixed design of machine knowledge and another batch of special engineering technology ethics, that is, the recombination of the design philosophy of independent scientists and engineers implanted into the main agent machine is combined by the ethics of another group of agent designers with special-purpose links. Thus, a similar chemical reaction phenomenon (metaphor) appears (multi-agent combination process), which contains the germination of human-machine hybrid knowledge and symbiotic order. The greatest contribution of the special small linked agent group besides the machine knowledge and human knowledge is to change the hybrid integration environment of these two kinds of knowledge because of the labour division of multiagents in the Wisdom Sharing System and because the unpredictability of the goal and result of intelligent engineering (mainly the result of the hybrid call) far exceed the original designer’s prediction. Therefore, the Wisdom Sharing System sublimates

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into the Sociality Brain and starts to breed Sociality Brain mind-inspired in addition to the human brain. Therefore, studying the intrinsic synergy mechanism from the division of two types of agents (leading agent and linking agent) in a multi-agent system is necessary. Next, the critical point comes: the entry point and the responsible subject of the formation of human-machine symbiosis ethics to the Sociality Brain take in shape. First, the special engineers shown on the left in Fig. 7.1 belong to the new philosophers, the first class. They control the advance of the Sociality Brain by developing and maintaining link agents based on their responsibility, “God of human-machine community”, and unique truth, goodness, and beauty. There is a key: The core layer should not be involved by the third class, especially suggesting that the focus of the laws and mechanisms of the human-machine community will prevent the possibility of intrusion from the third class to the maximum extent; secondly, the engineers shown at the top and bottom in Fig. 7.1 belong to the mixture of philosophers in the first class and agents in the third class, which assume the generation of main agents. The progress of self-replication and self-reconstruction ability in the third class will increase the proportion of the third class in this team; finally, the users shown at the top of Fig. 7.1 belong to the second class, social persons, who undertake the task of enjoying, using the Sociality Brain and instantly feeding back any information in the application layer to the first class. It can be concluded that the same neuroplasticity exists in the sociality brain, except that the chemical phenomena here do not come from chemicals but rather from different combinations of intelligence (especially multi-agents) that produce similar chemical reactions. Here, neural plasticity mainly comes from heterogeneous natural brain reprocessing, which is gathered into a common Sociality Brain through the special linking agents.3 The intervention of linking agents causes structural change between the human and object in the first layer. The human-machine collaborative environment has gained the ability to surpass the information processing mechanism of the human brain represented by “square culture”.4 The scope and degree of human-machine sharing are pretty different from those in the past, which significantly expands the time and space of human memory distribution and new knowledge generation. Subsequent composite agents and previous systems engineering are integrated into the Wisdom Sharing System, which again triggers structural changes between persons, the human, and the object in the second layer and completes the combination of human and machine. The emergence of human-machine collaboration not only breaks the original cognitive environment but also changes the emergence conditions in a new environment, generating the Sociality Brain, a new functor of the composite agent, the

3

Please refer to the next section for the description of main agent and linking agent. The most typical representative of ancient Greek square is Agora, which means concentration and collection, also called municipal square, with the cultural implication of expanding and spreading human culture and civilisation, and embodies the contract of the everyday existence of the urban public.

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realisation of the collective goodness of the mind breeding, and becoming the soul of a new human-machine community—Mind-inspired. The significance of the research on the human-machine symbiosis community controlled by Dual-Brain collaboration lies in: The possibility of a separation of responsibility classes in the Sociality Brain has been found. Therefore, there is a possibility of carrying out presupposition intervention in the Sociality Brain at different layers.

7.3 Class Correspondence of Ethics We increasingly live and work in a connected, precise, and computational society. The life and work of mankind will increasingly depend on the AI agent and intelligent machine. All things can be handled without the direct participation of any biological person. AI and intelligent machines’ working speed, accuracy, and attitude are higher than biological persons, including industrial robots that replace manual labour, AI agents that replace mental labour, and even machine companions that replace human emotions. Sex robots will also flood daily life. Marriage and interaction are increasingly close between human life and artefacts. The ubiquitous AI agent connects and integrates with renewable energy Internet, self-intelligent IoT, intelligent transportation networks, etc., through communication networks and acts as a global brain. Thus a distributed human-machine hybrid intelligent living system5 is established. Suppose the correlation of massive creatures on the earth is cut off and closed by the technology brought about by the industrial revolution. In that case, the development of IoT and Wisdom Sharing Systems just reverses this process. The Wisdom Sharing System integrates the artificial and natural environments into an orderly network. Being deeply involved in the super-nodes of biological persons and intelligent machines has greatly improved the productivity of human beings and reintegrated into the complex ecological circle. Usually, society refers to the concept of a community composed of biological persons, in which people usually communicate with each other. A new community and the opportunity for human-machine symbiosis, a new social environment with multi-agent intervention, emerges. Agents and intelligent machines not only cooperate with biological persons, physically and mentally but also bring crises about human-machine emotion to biological persons. For example, many biological persons will gradually degenerate into AI complexes, enjoying themselves and even anesthetising themselves surrounded by AI and intelligent machines. A brand-new social concept has been brought about by intelligent technology. Human society is advancing. Objectively, the evolution from biological person 5

Zhang Weizhi. 2016. Off-site Economic Awareness. Hangzhou: Zhejiang University Press.

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culture to human-machine culture has promoted the continuous development of science-tech culture, which plays a vital role in the iteration of the community. The new community is constantly born in the cultural evolution of both locality and nationality. The development of human science-tech culture across regions and ethnicities is staged continuously. In addition, the relationship between individuals is no longer that between biological persons. All appearances have proved that intelligent algorithms increasingly intervene in the lives of biological persons. The biological person subject and AI agent have been brought into the new endogenous order dominated by algorithmic decision-making. The human steps into the hybrid of human culture and agent culture. Undoubtedly, it will bring significant challenges to the normal development in human society and ethics; that is, the ordering principle accumulated in human history will be gradually abandoned, and the original value order of biological persons will be disrupted. The reconstructed historical code is no longer applicable to human history. The relationship among social persons in the Dual-Brain world not only reflects that among persons with individual biological differences but also reflects the relations among persons in which N biological brains are linked to a super-shared Sociality Brain. Human-machine symbiosis social activities turn to the combination mode of on-site and off-site, dominated by the latter. The species social mechanism of pure biological person moves towards a social form with dual-subject of the human-machine hybrid. It is a new community composed of N biological individuals + n AI agents instead of a simple biological community or network collectivism of biological individuals. It is the inevitable result of the synergy between natural creation and artificial creation. A new community is unconsciously created by nature and biological persons and is endowed with a certain order of human-machine symbiosis. Thus, a new endogenous order that grows in the Sociality Brain is gradually created during consensus formation (the formation of mind-inspired). The ethics of human-machine symbiosis starts to be bred. The growth of the Sociality Brain will be significantly influenced by endogenous order. The sociality Brain will develop rapidly and healthily, and even surpass the person’s brain in the whole, shortly, when this endogenous order conforms to the integrated development law of the physical world, biological world, and spiritual world. On the contrary, the development will be stopped or can only develop to the level of ordinary animals, which cannot be compared with the comprehensive function of the human brain. In human-machine symbiosis, revealing the order mechanism behind AI behaviour and human-machine life modulation, reflection on the limitation of biological person autonomy & weakening of choice ability & possible roles in the future, and the joint construction of human-machine symbiosis ecology in the Sociality Brain are unavoidable for human beings in the era of intelligent science-tech whether it is for the need of human-machine hybrid social governance or the need of biological person self-management, starting from the initiative of various subjects in the Sociality Brain. Also, the direction of others has changed, pointing to AI agents besides other biological persons. Then tasks of research on human-machine symbiosis ethics are

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clear: The “other” is fully aware of this influencing factor of the sociality brain and the mechanisms underlying its interrelationships and interactions, and thus adjusts to a new human-machine symbiotic social order that is agreed upon between biological persons and their groups, and between biological persons and agents. Contents of ethical discussion on human-machine symbiosis have also shifted from the moral norms and values acquired by biological persons from human history, culture, and tradition to the co-existence of biological individuals with others, AI agents, human-machine society, and nature in the human-machine hybrid society. Human culture is continuously transmitted to the lifeworld of individuals and agent world, intentionally or unintentionally by the humanised world. The values and ethical norms of human beings, society, and groups are involved in individuals’ life connotation and the Sociality Brain. The author holds that AI agent is the integrated outcome of big science, and humanmachine symbiosis is the inevitability of human history. The growth of the Wisdom Sharing System will node natural individual and multi-agent. It can be imagined that every organ of human beings can be replaced step by step. Some functions of the human brain will be implanted into the Sociality Brain, which will never “lose memory” (unless a deletion management mechanism is prepared for the Sociality Brain). Now, pure humans in the original sense no longer exist. Will the human embrace eternal life from a certain angle? The concept of human nature has been rewritten. What will be the original significance of human survival and development at that time? The symbiotic ecological order in the Dual-Brain world is no longer simply formulated by biological persons. On the contrary, it introduces ethical evolution and adjustment mechanisms such as the conditions of human-machine hybrid ethical ecology, balanced law design through the human-machine consensus characterised by the initiative of each subject (including biological person subject and intelligent subject)-the Sociality Brain mind-inspired based on the self-development of Sociality Brain. High and new tech has not only changed the original relationship between persons but also formed a new view of nature. The emergence of the Sociality Brain shared by human and machine and intelligent machines without boundaries that can be called at any time increases not only the uncertainty of order between persons but also increases the certainty. The uncertainty lies in the degree of human dependence on the Sociality Brain; certainty lies in the fact that the Sociality Brain can be invoked and regulated by the human brain through subjective initiative such as equality, freedom, and goodwill collective intention. Human-machine hybrid ethics has been transformed into a brand-new natural cognition of the physical world, biological world, and spiritual world because AI agent is born with human knowledge genes, human-machine hybrid ethics in the Sociality Brain and behavioural norms in dealing with the relation between persons, between human and society, and between human and nature in traditional theory.

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In the human-machine symbiosis brought by high-tech, the mind of the biological person and the ethics of the biological person still plays an important role, and the sociological theory of biological person can’t be used as the only reliance to explain and reveal the law of social changes in a new historical period of mankind. The research on philosophy of science needs to step forward to a new theory of human-machine symbiosis cognition and symbiotic governance. It can be found from the discussion in the previous chapters that the advance of philosophy will encounter new problems such as the relations between new collectivism and human-machine pluralistic individuals because of the modernity and intersubjectivity of Dual-Brain world subjects are hierarchical. We realise that the evil in biological nature can never be eliminated, and the truth, goodness, and beauty can never be erased because of the biological attributes. The Dual-Brain world has no choice but properly isolates certain biological characteristics of social persons. There are always outstanding philosophers who are thinking and acting to maintain the ecological balance of human beings and machines for the sustainable development of mankind. Thinking refers to the “nature of humans” in the intelligent world, while action refers to reconstructing the sense that biological persons are subjects as human beings. They focus on repairing the increasingly broken relations between humans and nature while improving the ecology of the new world, including artefacts through science-tech. It is committed to establishing a harmonious human-machine symbiosis order, which enables it possible for the contradictions during cultural diversity and civilisation convergence to be solved. It allows it to be possible for biological persons and agents to develop in parallel and coexist harmoniously, and constantly practice and update the responsibility for all, exactly. Objectively, a community composed of two kinds of subjects (human and nonhuman) appears in the intelligent world, which includes three communities formed by new philosophers (the first class), social persons (the second class), and humaninspired agents (the third class). Step 1, high-agents begin to join the overall redevelopment of human society as a working-class while conducting self-development. The biological human group and the intelligent machine group form a holistic symbiotic community; step 2, the new philosopher group with active consciousness begin to appear in the natural human group; that is, a few biological persons gradually forms a new responsible community to regulate and control the Sociality Brain under the drive of self-reflection and God’s responsibility, and assumes the regulation and control of human-machine symbiosis; step 3, the group of biological human group steps to differentiate, inadvertently and selectively, and most of them are gradually aggregated by the drive of nature and benefit distribution, forming a purely social community of biological persons, which undertake the reproduction of human beings. It is not only related to how to divide and get along with a biological human group and a new subject group but also related to the essential understanding of the DualBrain world of human-machine symbiosis. Above all, agents are increasingly intelligent because a Sociality Brain shared by the human and machine is developing. The infinity in the development of this super-intelligence enables it eventually to evolve

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into the working-class in the Dual-Brain world, which is called human-inspired. Second, the majority of biological persons, driven by their nature, will be kidnapped by the Sociality Brain in great comfort and consciously become the exploiting class and hedonic class in the world of Dual-Brain, which are called social person. Third, a small number of biological persons re-evolved (just like the differentiation point between apes and humans tens of thousands of years ago) as the rulers and masters of the Dual-Brain world, which are called new philosophers. They are no longer rulers based on wealth (robots have created sufficient material foundation for the world of Dual-Brain). They regulate the Sociality Brain through its unique creativity (this group includes the creativity of all-natural sciences and humanities and social sciences) and the inherent equality, freedom, goodwill collective intention, and super wisdom and skills of the first class. The ethics of human-machine symbiosis in the new community is gradually established in a Sociality Brain with transparent and permanent memory, manifested as the mind-inspired health in the Sociality Brain. The ethics of the coexistence of humans and objects, based on history and reality, evolves along with the iterations of the human-machine community, in which individual beings acquire a new social consciousness as a practical spirit that transcends their own individual existence in the practice of human-machine social life shared by humans and agents. Therefore, the following meanings should be included by human-machine symbiosis ethics and decomposed into three subject classes: Description 1: human-machine symbiosis ethics explores the ethical responsibilities of biological humans in a human-machine symbiosis environment. It is an innovative doctrine of the origins and development of human-machine symbiosis ethics and human the norms and obligations of human behaviour. Duty decomposition: (i) the first class relates to all the codes of conduct and obligations covered by the description; (ii) the second class relates partially to the codes of conduct and obligations covered by the description; (iii) the third class does not relate to the codes of conduct and obligations covered by the description. Description 2: human-machine symbiosis ethics refers to a set of concepts that guide the behaviour of biological persons in human-machine symbiosis, a philosophical reflection on moral phenomena from a conceptual point of view, and a profound rationale for regulating the behaviour of biological persons and groups of biological persons according to certain principles. It encompasses the regulation of human behavior between individuals, between individuals and agents, between individuals and human-machine symbiosis, and between individuals and agents in their relationship with nature. Duty decomposition: (i) the first class relates to all the norms of conduct involved in the description; (ii) the second class relates to all the norms of conduct involved in the description; (iii) the third class relates to all the norms of conduct involved in the description passively. Description 3: Human-machine symbiosis ethics refers to the breakthrough in the norms of person & person, human & society and human & state relations and behavioural order in human society. It encompasses any individual,

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group, organisational or professional behavior that continuously affects humanmachine symbiosis. It includes the specific ethical requirements for enterprises and human organisations’ productive and operational behaviour in a given symbiotic environment. Duty decomposition: (i) the first class relates to all the norms of conduct involved in the description; (ii) the second class relates to all the norms of conduct involved in the description; (iii) the third class relates to all the norms of conduct involved in the description passively. Description 4: Human-machine symbiosis ethics refers to the social norms of behavior that people recognise in their minds as human-machine symbiosis. Human-machine symbiosis ethics regulates the relationship between human beings in the context of the whole human-machine symbiosis society. Duty decomposition: (i) the first class relates to all the norms of conduct involved in the description; (ii) the second class relates to all the norms of conduct involved in the description; (iii) the third class relates to all the norms of conduct involved in the description passively. Description 5: Human-machine symbiosis ethics encompasses eco ethic, a system of ethics and morality, which is a value of human beings working together with the agents to cope with the environment, and a moral concept and behavioural requirement for the joint preservation of the ecological environment. Duty decomposition: (1) the first class relates to all the moral concepts and behavioural requirements involved in the description; (2) the second class relates to all the moral concepts and behavioural requirements involved in the description; (3) the third class relates to all the moral concepts and behavioural requirements involved in the description passively. Note: The above forms of third class assumptions refer to the design of the agent with a view to the state or sociality brain mind-inspired regulated action that the agent should exhibit when it is applied. The unique human idea of nature in the dualbrain world has also gradually evolved into new human-machine emotions, humanmachine will, as well as a biological human outlook on life and values, which have developed into a new code of conduct in line with some historical redevelopment needs, and which we can call the formation of human-machine symbiosis eco-ethics. The main features of human-machine symbiosis ethics are respectively expressed as follows: 1. The cognitive basis is characterised by an integrated view of different knowledge systems based on brain cognition and the human-machine knowledge mechanism. 2. Ethical sources are characterised by shifting from individual and biological social sources to a composite social collective source. 3. Ethical subjectivity is reflected in the evolution from a single biological human subject to a structure of three main subjects of three classes. 4. The environment in which ethics emerges is characterised by the increasing development of the sociality brain and the increasingly intelligent mind-inspired environment of artefacts.

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5. The dynamics of ethical development are characterised by the fact that they are no longer driven solely by interests but rather by the integration of local attractions and local individual preferences with the responsibilities of the community as a whole. 6. The ethics content is characterised by the ecological range of the human-machine symbiotic mind. 7. The governance and edification character of ethics is mainly reflected in the self-restoration and continuity of the relative isolation of the three main classes, respectively. 8. Binding characteristics, mainly in terms of the non-unique nature of the binding of living beings, i.e. the simultaneous overt or excluded binding mechanisms of humans and machines. 9. The concept of collectivism is characterised by the fusion of individualism and human-machine collectivism, creating a harmonious community of humanmachine symbiosis. The reflection on the subjectivity of biological persons (not agents) in the new environment of the intelligent world and the decomposition of the correspondence between the 3 classes of ethics have led us to a deeper reflection on what makes a person human in the organisational form of the human-machine community: how to be selectively human again in a dual-brain world! The uniquely reflexive nature of biological person societies tells us that thinking about social change in the new civilisation’s history must break away from the ideological sobriety represented by a single sociological theory of biological persons and begin with a comprehensive clarification at the philosophical level. This is a process of rethinking the single order of the biological person, based on the consciousness of the sociality brain, which, unlike the process of social group change and bio- and technological evolution of the biological person alone, transitions from biological individualism to new symbiotic collectivism of human and machine. The practical ethics of the new community endogenous mechanism of the social brain is also a specific phenomenon of the function of the human-machine mindinspired. Human-machine symbiosis ethics is no longer a collective choice of biological persons (no longer a question of path dependence) but a robust response of human and non-human order in the endogenous mechanism of the new community, a consensus presentation of human-machine symbiosis values and symbiotic philosophical thinking.

Chapter 8

Escape from Kidnapping

Be vigilant to disillusionment, escape from kidnapping. Many in the world of Dual-Brain have lost positive values in civilised societies due to advances in science-tech and the richness of the material. Life nihilism, which lacks a sense of responsibility, raises again. People start lives in the world of Dual-Brain with great comfort and freedom. Then, many biological persons will be paralysed, gradually and hardly imagined that the freedom that seems to be separated from society is based on deep dependence on the Sociality Brain. In other words, they are kidnapped by narrow independent knowledge (a biased cognition of the world, society, and self), biological, social experience, an immersive experience of the Sociality Brain preference. Eventually, we are kidnapped by self-awareness. Only a small number of souls that remain awake escape from biological person limitations and the kidnapping of the Sociality Brain evolve towards the first class in the world of Dual-Brain. Instead of acting as awakeners, they turn to guardians in the world of Dual-Brain, where physics and spirit integrate. God resurrects, which harmonises humans and machine. This God is the human-machine symbiosis mind-inspired jointly created by humans and machines. It is born with human genes and is constantly self-enlightened, self-repaired and evolved, with the participation of biological person brain based on the Sociality Brain.

8.1 Return of Earth Carrying The development of science-tech is the ability history of human beings to know and transform the world. The progress in science-tech has empowered human civilisation and profound social changes and gave birth to off-site economic civilisation (also known as data © The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7_8

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civilisation)—a new civilization different from natural economic civilization (also known as farming civilization) and market economy civilization (also known as industrial civilization). Human beings have entered an intelligent society-a new stage in which “intelligence” is regarded as the mark of the times- an intelligent tool stage developed from power tools, behind farming society, industrial society, and information society. The application of advanced technology has continuously expanded the cognitive boundary and brought about great changes in the social structure and elements of labour productivity dividends. The world of Dual-Brain has arrived. The development view of human history has been completely changed by the inference of the community system constructed in the world of Dual-Brain; that is, the human development model overloaded by the earth has been abandoned, and the demographic dividend theory has withdrawn from the historical stage since then. The intelligent off-site world brings full material enjoyment to biological persons, meanwhile bringing all the differences in sensory feelings. The form of social activities has shifted from on-site to off-site, also. It can be realised on-site or offsite, consistently and perfectly, whether in sight, hearing, taste, smell, touch, static experience, sports experience, or even non-human sexual experience. People in the world of Dual-Brain enjoy the richness of the intelligent world from birth. Not only do they not have to rush about for daily expenses, but they also enjoy the service of various agents and robots, so their pursuit of interests and other aspects is not urgent. Low desire dominates the biological person society. Because they think that what they need has been possessed, and what they pursue is only a comfortable and prosperous life. All they care about is whether life is comfortable or not. Low desire has already sprouted. A test was conducted on 1,000 young people in Japan’s metropolitan area. The analysis shows that only 12% of people are very ambitious, and more than 50% lack obsession or dedication to work. Therefore, it is estimated that it will be difficult for them to struggle for their jobs because of the lack of high expectations for their careers. The pursuit of comfort rather than career leads to perfunctory flooding and a lack of vitality in their work. It is difficult for any post to give out their new hope. It is precisely because these young people’s lack of pursuit will lead to the shift of the whole society to the era of low desire. They feel that they are in a comfortable life and not necessary to experience a hard-work. Some people just enjoy their comfort zone and refuse to communicate with the outside world too much. Things like starting a family are not a part of their plans. Problems even appear in interpersonal communication because they stay at home long and are out of touch with society. Their attitude is unimaginable in the face of these problems. As for many social events, they fail to show anger but enjoy them like jokes. Social phobia (offline face-to-face social phobia and “it’s none of my business”) is characterised by low desire. People’s quest for quality of life turns to the spiritual and sensory worlds-they refuse to be exhausted. Now, a question arises: What would the demographic transition of biological persons look like in a low-desire, dual-brain world? Will demographic or quantitative trends still be based on social demand stimulus like “demographic dividend”?

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Demographic dividend, an economic term, refers to a situation where the workingage population accounts for a large proportion of the total. The dependency ratio is relatively low, contributing to high savings, high investment, and high economic growth. The rapid decline of fertility in a country accelerates ageing and rapidly lowers the dependency ratio of children. The rising proportion of the working-age population contributes to a “golden age”, called Demographic Dividend by population economists; when labour resources are relatively abundant, the burden of raising is light, which is beneficial to economic development before the proportion of the elderly population is higher. The demographic dividend is not sustainable in a country in the long run. The traditional population transition theory tells that the “demographic dividend” period is only a necessary stage in the population change of a country; that is, the birth rate does not drop significantly, but the death rate does. In the long run, the proportion of the world’s working population will decrease so that the golden age of “demographic dividend” enjoyed by the economy is gradually drifting away. The ageing population and the continuous decline in the supply of young and middle-aged labour will restrict the economy’s growth worldwide through the collection of work and the related social savings and capital accumulation. The continuous decline of “demographic dividend” and population change trends are irreversible. Statisticians, pundits, and politicians have been warning for more than half a century that a growing population is threatening limited resources, according to Empty Planet: The Shock of Global Population Decline,1 by Darrell Bricke. However, the fact is just the opposite. It is predicted that the population on the Earth will step into a decline around 2050, which will be irreversible and difficult to stop once it happens. This recession has started in many developed and developing countries. South Korea experienced negative population growth for the first time in the whole year, according to JoongAng Ilbo, on January 4, 2021. South Korea received 275,800 newly-birth, a year-on-year decrease of 10.65%; about 307,800 death, 3.1% up year-on-year, shown in statistics of resident registration population released by the Korea National Statistical Office on the 3rd local time. The death toll in South Korea continued to increase from 2011 to 2018 and rebounded again in 2020 after a slight decline in 2019. According to this data, there will be 32,000 more deaths than births in South Korea in 2020, resulting in the first negative population growth in South Korea. It is reported that the population decline in South Korea will begin in 2021, according to a forecast by the National Statistical Office (South Korea). In addition, the “first-year” of negative population growth will come one year ahead of schedule, according to the data released this time. South Korea’s demographic dividend tends to disappear, reflecting that the population-driven world economy is stepping into a “slowdown”. Interestingly, the fertility rate of biological persons is declining while the burden of raising is increasing. We might start by analysing the existing population’s labour force participation rate. 1

Darrell Bricker, John Ibbitson. 2019. An Empty Planet: The Shock of a Declining Global Population. lvjia. Beijing: China Machine Press.

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Labor Participation Rate is the ratio of the economically active population (including employed and unemployed) to the working-age population, used to measure participation in economic activities. It is about 60% of the average labour participation rate of G20 countries in 2020. Next is the dependency ratio in G20 countries. It, also known as the dependency coefficient, refers to the percentage of the non-working-age population to the working-age population. The greater the dependency ratio, the more the number of dependencies the labour force bears per capita; that is, the heavier the dependency burden of the labour force. The average total dependency ratio for the G20 countries in 2020 is around 40%. The fading of the demographic dividend itself is not terrible. The key lies in gradually realising economic transformation and the new growth of efficient and intelligent labour productivity dividends during the structural ageing of the population. If the great development of farming society and industrial society is due to the great development of material and energy-driven tools, what is triggered by intelligent technology is profound changes in lifestyle, production mode, occupational structure, consumption behaviour, values, and social structure. The average total dependency ratio in G20 countries in 2020 is about 40%. It can be seen through all kinds of mixed information that the population problems that cause anxiety today are nothing more than two cores: labour participation rate and dependency ratio. In other words, the social dependency rate is constantly rising while the labour participation rate is declining. Now, let’s talk about their changes in the world of Dual-Brain. In the dual-brain world, most biological persons no longer have a desire to be much higher. They enjoy a comfortable life that can be seen at a glance due to the material satisfaction brought by science-tech. Otaku enjoys a strong sense of offsite, immersed in the strong sense of off-site through technological progress, and lose objective needs such as face-to-face friends, natural fertility, and subjective interests. Fertility and upbringing are no longer spiritual support. In addition, life expectancy has been maximised due to the progress of life science in overcoming diseases and improving anti-ageing ability. In a dual-brain world, the tools of labour (and even the workers) are mainly data-information-knowledge- and value-driven agents (a non-human third order) controlled by the sociality brain. In a dual-brain world, robots and intelligent systems make the tools of labour intelligent and generally replace human labour, revolutionising the original problem of labour participation rates. The continuous generation of AI agents will make the demographic dividend and labour dividend in the world of Dual-Brain completely disappear, followed by the universal intelligence dividend. Intelligence dividends will support science-tech progress and the high-quality redevelopment of the social economy and lives. About the dependency ratio. The richness of material in the world of DualBrain mainly comes from the third class (intelligent machine). Theoretically, it is a brand-new class of “working without direct distribution” (what is discussed is the living materials, excluding the energy and raw materials to keep intelligent machines running). It will no longer be a question of the ratio between the non-working age population, such as the elderly and children, and the working-age population, such

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as young and middle-aged people, but rather a question of the ratio among the first, second and third classes, when this third class provides enough material goods to satisfy all living beings in a comfortable way entirely. The subjective motivation of biological persons to procreate is no longer to satisfy the objective need for children to be raised for old age. Still, shifts to the pure enjoyment of the family and the reproduction of the caste, and people begin to seek general spiritual fun. All these will eventually be reflected in the emergence and acceleration of the negative growth of the population on the earth. Next, a more interesting question arises: Are so many people still needed in the Dual-Brain world when the demographic dividend fails, and the raising is born by agents? What will this result depend on? How many agents will be needed to match it? The author believes that as the demographic dividend decreases and the dependency ratio disappears, the objective impetus for the growth of the biological population in a dual-brain world decreases sharply, the social demand for population growth ceases to exist. Humans finally begin to break out of the circle of “birthing for raising”. We can also boldly affirm and predict that the forces of nature’s development will ultimately determine all: low desire + low birth rate. The drastic reduction of the population in the dual-brain world has become an inevitable trend in human history. The premise of the demographic factor (demographic dividend, dependency ratio, social security system, individual spiritual outlook, heavenly bliss, etc.) has changed, leading the criterion to return once again to the carrying capacity of the planet, a carrying capacity that refers not only to the supply of the planet’s material resources but, more crucially, to the supply of energy, as the energy needs of agent surge. Preliminarily, it can be concluded that the population in the world of Dual-Brain no longer needs to exceed the burden of the earth, and it will significantly decrease to around the balance value of nature carrying capacity (especially energy carrying capacity). The crisis of the dual-brain world will no longer be a socio-economic conflict for humanity, nor will it be some catastrophic consequence of environmental problems such as global warming. In a sense, “the dual-brain world is a space of energy”. The biggest crisis in the dual-brain world is the energy balance crisis. The most effective way of avoiding it is to obtain and use energy to optimise the Earth’s carrying capacity. A preliminary judgment can be made based on the prediction about the “multilevel and plural monism” characteristics of the human-machine symbiosis community in the world of Dual-Brain and the earth’s carrying capacity: Based on a global population of 7.5 billion, there are 2.25 billion active workers [calculated as 75 × (1 − 40%) × 50%], i.e. if we, the biological human population, have enough intelligent bodies, then the problem of human dependency ratio no longer exists. Perhaps over 10 billion highly intelligent agents will be needed to completely replace the labour of these 2.25 billion people because the work of a worker is not performed by a single agent but requires the joint assistance of multi-agents. In the world of Dual-Brain, more than 10 billion super agents (the third class) are controlled

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by the Sociality Brain, which collaborate to serve a group composed of about 2.25 billion biological persons. Life is endless. The concept of fertility will change with the change of social conditions and fertility cognition. Perhaps individual fertility desire will be drastically reduced, but they will keep human life, supported by the unique family spirit of biological persons through the continuous progress in science-tech. However, the intrinsic drive to perpetuate the human race will ensure continued reproduction and a balance between population size and the carrying capacity of nature. Guided by the goal of “the Earth’s carrying capacity and the demand for the expansion of the human-machine universe”, we start with the perception of the integrated development of intelligent technology, the goal-oriented conditions for the construction of the sociality brain in a harmonious coexistence of human and machine and the changes in the fundamental contradictions of the intelligent world. A new analysis of the classes in the dual-brain world, based on the perception of human nature (good and evil), ensures that the human-machine order is no longer the order of a certain territorial group or a certain interest group but an unstoppable human-machine symbiosis in the dual-brain world as a whole. The demographic elements, demographic structure, human-machine ratio, and social structure in the world of Dual-Brain have undergone profound changes. Affected by the self-repair mechanism of human-machine symbiotic society, they point to the origin of the best carrying capacity of the earth and start the fundamental transformation of the essential attributes of biological persons.

8.2 Preference and Dependence Not only animals have been domesticated as life partners, but machines have also been domesticated through the Sociality Brain in human evolution. We start snuggling with AI agents while accompanied by dogs. Off-site full-view sharing, communication have been reshaped from the perspective of user need in extreme vision, auditory, and psychology through the Wisdom Sharing System in the era of the off-site economic civilisation. The gradually dominant off-site communication has stimulated the enthusiasm of global communication through its speed and universality. Different online communities are no longer based on geography or interests but content carrying common interests. Unlike mechanical systems, intelligent systems are equipped with the ability to perceive changes in both environments (Here, the environment is both natural and social new environment) and certain cognitions, then realise the design purpose by presetting the reaction mechanism of the system. It leads to profound changes in the relation between the human and object and between persons in the world of Dual-Brain, and it is also the leading cause of the change in population structure. Robert D. Putnam, from Harvard University, argues that a great deterioration has occurred in the sense of community and civic responsibility over the past three

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decades. It is concluded through the study on society that the Internet is increasingly dominant in interpersonal communication, which will also cause social isolation and maintenance, and ties linking community and neighbourhood have withered. Facebook’s information filtration in 2016 was originally intended to improve the reading experience and efficiently obtain information that users are interested in. It can infer what users are interested in by “learning” their reading habits, then push them directionally. Coincidentally, TouTiao in China provides the public with information push services with a high matching degree through web crawler and matrix screening. Preference analysis and accurate big data push are adopted by various social media, network platforms, game platforms, short video platforms, ecommerce platforms, and live broadcast platforms. People are getting used to and indulging in narrow preferences for a long time, which is tantamount to blocking the diversity of social information and the richness of life. Moreover, it is easy to breed users’ negative psychology such as narrowness, ego, negativity, gloomy even schadenfreude. The high-precision development of 5G applications and smartphones empowers We Media, which initially shared facts, news, and stories in life, to evolve into a disseminator of entertainment news bound with goods and commercial services based on IoT where capital floods in. Preference analysis and precision push are rampant unscrupulously due to the greed of capital. It is easier for users to obtain information consistent with their preferences and positions. Moving audio-visual needs and recreation is the priority, regardless of the authenticity and practicality of information. It is only secondly that other information is obtained in passing. “It is my love, not your business”, which steps into popularity. Four students were called to share their hobbies and interesting stories in one of our experiments. The first discussion was positive and intense. So, it was announced that they could surf the Internet at will within one month. Dialogue and communication will no longer be carried out regardless of what will be obtained. A month later, the students got together for something else. Four students were asked: Any interesting stories to be shared this month? They almost answered in unison: “No, just at will”. So, one of the students was asked alone, “will you talk about what has been browsed by other students?”. “It’s none of your business,” the other three students said to the student, unexpectedly, before his start. A surprising and embarrassing situation arises when students were asked what they thought of a current event. At the same time, they enjoyed the Internet, together, another month later, almost all of them just raised their heads and blinked, seeming to be saying: “what does it matter to me?” In just 60 days, these students slipped from preference to spiritual dependence, and then from self-happiness, like “it’s none of your business”, evolved into numbness, like “what does it matter to me?” “Its none of your business” pursues the rise of free individuals; “what does it matter to me?” shows that it has entered the numbness to sociality! Social media is characterised by rapid spike, fragmentation, and decentralisation, which gives everyone the best way to express their views. However, social media

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tends to inflammatory, extreme, and rumour-like information, which is a natural defect of “insufficiently rational” social media. Influenced by the push of calculation preference, “insufficiently rational civilians” are increasingly concentrated in one group and one voice. Over time, some strange phenomena came out. For some apparent sensational news and wrong remarks, these “insufficiently rational civilians” not only like them but also believe them. Digital social media is like a giant amplifier. Social media also influences and intervenes in social development by fooling the public with justice and goodwill. Digitalisation is beginning to impact more and more on the process of human development. It is an impact that, in many cases, is difficult to control by the state. Some people are familiar with the tipping point of social media and even suspected of creating false traffic to hype the consumption of the public for profit. A new power takes in shape—social media dominance. Running the country by Twitter2 and Facebook3 has become a regular topic of conversation after dinner due to Trump, the US President, coming to power based on the influence of the public since 2016. On January 6, 2021, Trump called on supporters for the “Save America” rally in Congress on social media, which turned into a smashing and looting incident in Congress, causing casualties. On the evening of January 8, local time, Twitter, an American social networking site, announced in a statement that it had “permanently banned” President Trump’s account due to the risk of further inciting violence. According to USA Today, Facebook announced on 7 January that it would continue to freeze Trump’s Facebook and Instagram accounts until President-elect Biden takes office accounts, not even ruling out the possibility of freezing Trump’s accounts indefinitely. Google and Apple have also made moves, among which Google has removed Parler, a social networking platform, from its app store in the name that it allows posts that “incite violence” to be published. Similar moves are brewing in the Apple Store. Social media dominance is starting to show, depriving a vital governance tool of the U.S. president, who runs the country through “Twitter and Facebook.” However, this deprivation does not come from Congress or the Supreme Court, but social media bosses. Then social media and search engines with different political leanings join in. For example, functions such as blocking Twitter and Facebook at users’ request were activated by enterprises because a search engine considered it illegal for Twitter and Facebook to freeze the current president’s account. Changes in society brought about by the mutual blocking of digital social media will be a new topic that everyone must face. It is enough to sound the alarm regardless of whether it is a legal right: The laissezfaire monopoly to science-tech innovation will lead to its collective monopoly over digital media when digital social media has acquired the power characteristics of

2

Twitter is an American social network and blog service company dedicated to serving the social media of public dialogue. 3 Facebook is the US social networking service site founded on February 4, 2004, headquartered in California, USA. Lead founder Mark Zuckerberg.

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social governance. Therefore, creating a social media monopoly by the “insufficiently rational” class would be terrible. It is human nature to prefer simple things, such as simple language, simple analysis, simple inferences. This nature has led some social media, driven by profit, to embark on a campaign to cater to the preferences of their audiences in the digital world. They are constantly segmenting people and labelling them with choices. Driven by the profit-seeking of capital, the push is continuously and rudely carried out. “The pushed content is user preference, just like feeding pigs. The key lies in weight, not food.” These enterprises set out to disseminate information and seize public space while neglecting their impact on shared values. Lack of communication, professionalism, seriousness and value orientation will lead to massive directional pushes that cater to the dark side of human nature and objectively stand on the opposite side of social mainstream values. Alienation from the positive values in a civilised society can only bring meaning to users by browsing. Users are getting deeper and deeper in self-preference, and the world of preference is full of their eyes. They disdain any relationship with “society”. There is no place for themselves in mind, let alone others. The worse phenomenon for people immersed in deep preference appears, “I enjoy the happiness in life without desire like a pig, and accept slaughter.” Most people have gone from the high desire of a competitive society to the nondesire of the intelligent world and returned to the closure of desire. Desire-lessness does not mean boring life. People pursue sensory brain thrills such as video games, machine heterosexual partners, and virtual worlds, which are not desires. The thinking of enjoying birth, life, and death is expanding. Most people are confined to their comfort zone because of the content production system dominated by intelligent algorithms. Changing from “clicking at a time” to “enjoying all the time” prevents you from being exposed to more comprehensive or contradictory information. The scope of users’ acceptance of knowledge is increasingly narrower. A preconceived single perspective is widely staged in society. People with weak discrimination and self-control are increasingly biased until their views are solidified and extreme. Unconsciously, people start to peel off their original self-identities, as if they are taking off layers of clothes. People hold different identities on different occasions in actual society. These identities correspond to rights and obligations, respectively. This separation of identities one by one is also a separation from self-kidnapping in social relations. It seems that the freedom to choose one’s identity has been obtained. Therefore, irresponsible life nihilism prevails again. It is well known that biological persons are free by predictively choosing presupposition reaction modes to transcend mechanical causality. To some extent, freedom is a possible choice; the more options, the greater freedom, which is the freedom to choose. The boundary between humans and machines is blurred because of the rapid development of the intelligent robot, which impacts human beings’ nature and subject status.

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Many biological persons immediately enter the algorithm-guided preference dependence after choosing once because of massive social media agents in the Sociality Brain. However, little is imagined that a choice that will bring more freedom to me is based on deep dependence on the Sociality Brain. Although it seems to be freedom from society, self-cognition is kidnapped by immersive experience preferred by the Sociality Brain. What appears to be a proliferation of available options has become a one-off choice. It is a biased cognition of the world, society, and self that the Sociality Brain amplifies. The reason algorithmic We Media shows such great energy and deterrent power to traditional media fundamentally depends on the diversification, popularisation, and generalisation of its communication subjects and the preference dependence of the public. Note: There is already massive AI agent intervention here. Personalised analysis and push by We Media have been based on the independent operation of AI agents instead of the study of specific staff brains, and even most pushed news or essays are automatically synthesised by AI. People will be continually brainwashed by the AI agent in a long-term environment away from the human brain. Most biological persons will gradually evolve into loyal servants of the AI agent. Our subjective experiences can all be described as virtual in terms of how they are presented in the human brain. Still, in terms of the sources of information in the brain, there are two different sources, the natural world and the utterly virtual world. The off-site in the real world and the off-site virtual world (typical of metaverse concept) starts to be deeply integrated into the world of Dual-Brain. The growth of AI technology profoundly changes the social structure and splits the human biological group. One choice will lead to more subsequent choices, which may also lead to fewer and fewer following choices. Soon, people unconsciously fall into comfortable thinking imprisonment and finally lose their choice. The “vassals” and “slaves” of the intelligent social system running at high speed will appear in the biological group. It is the preferred choice of slavery in the Sociality Brain. It reminds us of the cave theory elaborated by Plato more than 2,400 years ago in his magnificent work, The Republic. A group of prisoners who have been born and raised here is imprisoned in a cave. They have been locked in chains since childhood and can’t look back, except for the shadows printed on the walls in the cave in front of them. Behind them, there is a passage that runs through the whole cave. There is a wall beside this passage, which is about as high as the screen of a puppet show. Outside, people carrying all kinds of tools and instruments passed through the course. The light of the fire shone these shadows on the wall in front of the trapped people. Therefore, they believe that these shadows are the only reality in the world. Plato says that the world we see maybe just a shadow. Therefore, the prisoners in the cave are not unhealthy or have flawed thinking, but their thinking is trapped in the perceived system. In addition, the herd mentality of group thinking makes it difficult for them to distinguish the real world.

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The world is uncertain. Perhaps people will be unable to avoid the numbness of self-awareness as they step into the world of dual-brain and encounter the growth kidnapping of extreme preference due to insufficient rationality. We have lived in a “cage of the soul”.

8.3 Escape from Kidnapping It can be found from the history of human advances that the use of tools (especially metal tools) has rapidly improved labour productivity and accelerated the differentiation of social members. The industrial revolution liberated people from heavy manual labour by freeing their hands. In addition, the intelligent process extended the human brain and upgraded cognitive awakening again in the space-time dimension. The complex biological person’s brain not only endows human intelligence but also brings troubles. The meaning of life will not bring problems to any creature except human beings. For most animals, they are living and passing on genesis the whole meaning. However, human beings are different from all living in the earth’s history. For example, they can self-thinking, learn, communicate effectively, and transfer knowledge. They try to find more complex and underlying logic all the time. The continuous progress of mankind empowers groups of awakened people to experience hardships and save their compatriots from finding a new world again and again. “Evoking millions of people” makes it repeated to come out of one “cave” and enter another. In this sense, human history alternates awakening and arousing the awakening, continuously promoting human progress. What would be the famous quote used by many revolutionaries, such as “you can control my body but never my mind”, in the world of dual-brain? From the discussion in the previous chapters, we can see that intelligent technology is developing from the research on single intelligent products to intelligent integration, which means that the research paradigm of software and hardware integration is separated again. The research on hardware returns to the category of an intelligent agent. Machine knowledge and human knowledge carrying agent souls are gathering in spirit. We will hear the social brain confession that “what we want to control is not your body, which will provide the greatest freedom and comfort, but your mind and soul.” “The soul is immortal. Amazingly, it will be discovered that the human soul is being ‘collectivised’ as we attempt to view the universe in the perspective of God due to the formation and evolution of the Sociality Brain supported by intelligent technology. As human freedom expands, their souls are increasingly concentrated.”4 (The soul here is philosophical, not religious.)

4

Zhang Weizhi. 2017. Title Page of Sociality Brain-Formation and Evolution of Wisdom Sharing System. Hangzhou: Zhejiang University Press.

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Soul Immortality. Amazingly, it will be discovered that the human soul is being ‘collectivised’ as we attempt to view the universe in the perspective of God due to the formation and evolution of the sociality brain supported by intelligent technology. As human freedom expands, their souls are increasingly concentrated.—Zhang Weizhi

Also, the soul here is of a philosophical rather than a religious dimension. In cases, it is difficult to distinguish clearly because all kinds of virtual and real information in the world of Dual-Brain are constantly switched. The social brain kidnaps the thoughts of biological persons with the maximisation close to the nature of persons. The majority of biological persons will be deeply dependent on the Sociality Brain at that time. Thoughts are getting simpler and simpler while the body is increasingly more accessible. It is no longer necessary to distinguish or doubt what is seen or heard because it will not affect everything necessary for physical comfort. All that can be done is willingly lose the road to freedom of mind. Also, the free will of a human being may exist, evolve, and embody in the Sociality Brain through the first class (the combination of laws of will and nature) while unconsciously accepting the brainwashing and kidnapping of science-tech elites and their product-machine elites.

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After all, we should first discuss it under the framework of naturalism when it comes to free will. Let’s talk about Kant’s5 philosophical thoughts. As far as the main point is concerned, Kant’s philosophy is devoted to distinguishing the laws of freedom from the laws of nature and determining the relationship between them. He argues that true freedom is considered the free will of human beings to act according to their legislation without being bound by natural laws and getting rid of physical instinct in moral practice. Rationality establishes the inevitable law of nature on the object, but it limits freedom; in practice, the same rationality can eliminate the bondage of natural laws and act according to the universal law of consistent free will. Man is still completely free in the face of all-natural inevitability. He can completely disobey moral laws (absolute orders) because he knows what he should do very well. Only in this way can he indeed be a free man. This self-imposed discipline is self-discipline. Kant has three forms of expression for this universal law of free will (so-called “The Categorical Imperative”). The first is that the law, which is the most superficial, establishes freedom of choice by analogy with the law of nature: “ You are to act in this way, just as the rule of your action should become a universal law of nature through your will.” The second: “The humanity in your personality and that of others should be used as an end simultaneously, not just a means.” The third: “Every rational will is the one of universal legislation.” Kant’s first expression emphasises the basis for the universality of free will as a purposeful act with natural causality. Thus, this universality is discovered through its natural effect (the reaction of each person according to his interests), which acknowledges the theoretical source of free will equating with subjective desire in empirical ethics, meanwhile reveals the fundamental misunderstanding and confusion; the second expression emphasises that the purpose of free will is universal and consistent, and it is always effective whether it is for oneself, others, or any experience, thus expressing the transcendental nature of self-discipline. It acknowledges that free will is equated with objective universal mandatory law in theoretical ethics and the theoretical source of cognition on this law. In addition, it is pointed out that self-discipline and natural law are confused by them. The third statement is a synthesis of empiricism and rationalism ethics. It can be known from Kant that this expression means that moral laws derive from spontaneous demands on themselves, instead of external mandatory, or one person to another (or others). As long as a person is rational, he is a person; he can issue universal moral laws to himself. He has the minimum dignity as a human being, no matter how low his status and bad his quality. Now let’s go back to the order in the world of Dual-Brain: the human brain of most individuals degenerates when progress is realised in the whole human brain, computer, and social brain, that is, the universality of “the will of every rational being is that of universal legislation” has been challenged. 5

Immanuel Kant (German), the founder of German classical philosophy, deeply influenced modern western philosophy and opened many German classical philosophy and Kantianism schools. Kant, regarded as one of the most influential thinkers in the West after Socrates, Plato and Aristotle, was the last major philosopher in the Enlightenment period and a representative figure in German ideological circles.

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Escaping from cognitive kidnapping is no longer the mainstream of most biological persons in the world of Dual-Brain because the world of Dual-Brain reshapes the cognitive, emotional, and will connotations of different classes. They have become accustomed to preferring kidnapping. The minority continues the will as the development of human consciousness if it is still called free will (as opposed to the numb majority in the second class). It exists and will not be eliminated but is only concentrated in a few new philosophers in the first class because most biological persons have abandoned it. Intelligent machines provide the rich material in the world of Dual-Brain, and the Sociality Brain provides a spiritual world that conforms to preferences to the maximum extent. Most people are supposed to be more innovative, but on the contrary, their cognitive breadth is increasingly narrower and more stupid because of being kidnapped by preference. Therefore, the desire to get rid of the “cage in the heart” has been lost by most biological persons. Only a few people are still seeking the meaning of self-existence, summed up in one sentence: the vigilant soul is only maintained by a small number of human beings. So, will these “vigilant souls” in the world of Dual-Brain continue with the same “evoking millions of people” that has been a constant feature in human history? We might as well observe the world of Dual-Brain keenly in the twenty-first century again. Perhaps individuals (part of a group of biological persons kidnapped by the Sociality Brain) may awaken suddenly one day. It is as if the man trapped in the cave was released. He looks back and sees the fire behind him and the people walking by the passage. In the beginning, he will feel puzzled and not even believe that all is real because he has only seen shadows on walls and nothing else since he was a child. In addition, he will be dizzy if he is suddenly taken to an average real world because he has never seen the real world, and everything before him is strange and doubtful. Even he finds the feeling in the cave by looking for the reflection in the water. Slowly, he accepts the everyday world. Gradually awakening, he sympathises with those who are locked up, and he may intend to save them. However, his friends think that the outside destroys his eyes, and he is crazy when he returns to the prison-the cave. Then a dilemma is encountered by the awakened rescuer: he could not persuade his partners to leave together. They don’t feel rescued but feel that the rescuer is crazy. The desire to get rid of this “cage in the heart” is almost lost by all of them. According to the author, the greatest feature of the dual-brain world is the infinite enlargement of this cave, and the matter is plentiful. The past of mankind is a development history of constantly overcoming difficulties, striving for material, and getting rid of suffering. However, this foundation of human redevelopment has been entirely changed by the world of Dual-Brain; biological persons no longer need to rely on “constantly striving for materials to get rid of suffering”, so awakening loses the motivation.

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Since then, “the desire to get rid of the ‘cage in heart’ having been lost” has evolved into the loss of the motivation to “evoking millions of people”. Thus, a small number of people who still maintain a distinctive soul no longer take on the duty of awakener but turn to creating a physical world and a spiritual one that is more comfortable and simpler for the masses. Metaphorically, he goes from trying to get partners out of prison to reforming prison conditions to enable those who refuse to leave prison to enjoy a more comfortable life. The key difference among people lies in the difference in cognition, which is also the root of gaps in classes, personal values, and social status. A biological human enters a differentiation point of re-evolution. In the world of Dual-Brain, the division point between the first class and the second class of biological persons come into being, just as it came to an ape-man division point again. “The will of every rational being is that of universal legislation,” once said Kant. Perhaps the pain in life and happiness of the upper-class are related to the cognition of free will. “A part of the act is always regarded as the general conclusion of the whole content in any coherent philosophical discussion”. It can be found along with Kant’s rationality to Schopenhauer’s6 and Nietzsche’s7 irrationalism philosophy: Schopenhauer thinks that man is the highest product of will development where will, as irrationality, will produce its opposite. Unlike Schopenhauer, in Nietzsche’s view, the ontology and motive force of the world is not the will to survive but the will to power. Therefore, his ethical basis is not sympathy for the pain in life but transcendence. One of them is a pessimistic whisper; the other is an optimistic song. Schopenhauer narrates the pain of being a man, but Nietzsche is looking forward to the happiness of the upper-class and the temptation of power. The similarity of Schopenhauer’s and Nietzsche’s philosophies lies in sending away the world of God and ushering in the dawn of man. However, the outcome of the dispute between pessimism and optimism is not solved by them. Now, it can be concluded that the division of the first class and the second class in the world of Dual-Brain, influenced by the Sociality Brain mind-inspired, make pessimists enter an extremely comfortable second class, so pessimism about existence no longer exists; brings the optimism into the responsible first-class, so optimism about the will to power ceases to exist. The escape from kidnapping here is the self-awakening of the biological persons, and the new philosophers who have escaped the second class then enter the first class. We send away the world of biological persons and usher in the dawn of harmonious coexistence of human and machine in the world of Dual-Brain.

6

Arthur Schopenhauer (German), a famous German philosopher, one of the founders and leading representatives of voluntarism, is the first person who openly opposes rationalism philosophy in the history of philosophy, pioneered irrationalism philosophy. 7 Friedrich Wilhelm Nietzsche is a German philosopher, linguist, cultural critic, poet, composer, and thinker.

Chapter 9

Building a Mind-Inspired Society

Dual-Brain social structure with multi-subjects is the inevitable result of individual selectivity and collective hierarchical evolution in the intelligent world. What is unique about the world of Dual-Brain is that a brand-new group of nonhuman agents, a special new class, is born because of the emergence of the Sociality Brain. Obviously, “tools” in the traditional sense are no longer applicable to the human-inspired type as they grow and independently assume part of the social division of labour, gradually; attributes of a special class in the human-machine symbiotic society are acquired, which leads to changes in the connotation and extension of social persons. The modern concept of “man” has been impacted. The thinking on human-machine symbiosis order in the world of Dual-Brain is finally embodied or implemented in exploring the construction of a brandnew community ecosystem controlled by the Sociality Brain, which integrates the physical world, biological world, and spiritual world. It is an awareness of Off-site Economics, an awareness of mind-inspired exploration spanning human brains, an awareness of “multi-level and plural monism” philosophy in a human-machine symbiotic society, and an awareness of the discussion on integration and redevelopment of Eastern and Western philosophies in the era full of high-tech intelligence. People living in the “world of Dual-Brain” will continue to establish more progressive common standards or enhance this consensus.

9.1 Class Connotation and Proportion Class is not the product of nature, but the product of the development of social production to a certain stage. “Class”, as used in history or politics, means “multiple

© The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7_9

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social groups with different identities, positions, wealth, forms of labour, lifestyles, or other social, economic, or cultural ideologies”. Much of the class discussion is based on the notion that there are divided and opposing groups in society. The antagonism between them keeps the community in perpetual conflict. In modern society, when referring to “class” or “stratum”, it usually refers to the possession of wealth by biological individuals or groups, rather than the possession of means of production. Usually, there are oppressive, unequal relations among classes, and the emergence of surplus products and the formation of private ownership are considered prerequisites for the emergence of the class. The essence of class is a social group or community of humans with different positions in the economy, which is related to specific relations of production. The division of classes is determined by different functions and relations in one particular social economy. The division of classes or stratums in different periods varies. Max Weber1 holds that the market determines the class. He divides classes into buyers and sellers and views class conflict as the struggle for market control. In addition, he puts forward the notion of “status groups” and believes that classes can be formed only through selfidentification of identity, honor, values, and lifestyle, except the division of economic status. Hence, classes are large groups, which receive different forms and quantities of social wealth at their disposal because of their different positions in the production system, their various relations with the means of production (most of which are expressly stipulated in law), and their contributions in the social labour organisation. Lenin2 believes that the standard of the class is a both pure and impure “economic” criteria. The key criteria for class division is the possession of production means, as well as the roles and positions in the production process, and the mode of distribution. The latter two are caused by the former. Three opposites in class-society are revealed by Lenin3 : As far as the possession of means of production is concerned, people can be divided into owners and non-owners; in terms of the role in production, people can be divided into commanders (managers) and the commanded; people can be divided into exploiter and the exploited in distribution. The separation of the three opposites shows that they are not the one: First, the connection between cause and result may be insufficient if the possession of means of production is limited; next, the second opposite originates from the first, but it is not unique. The second opposite may also be caused by “possession of non-means of production”, although it does not represent the mainstream. 1

Max Weber (German, 1864–1920), a famous German sociologist, political scientist, economist, and philosopher, is one of the most vital and influential thinkers. 2 Lenin (Лéнин in Russian, April 22, 1870–January 21, 1924), formerly known as Vladimir Ilyich Ulyanov (Владимир ´ Ильич ´ Уль´янов in Russian), a famous Marxist, proletarian revolutionist, politician, theorist, and thinker. 3 Vladimir Ilyich Lenin (Владимир ´ Ильич ´ Л´енин in Russian), a famous Marxist, proletarian revolutionist, politician, theorist, and thinker.

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The history of human development is, in a sense, the history of the constant struggle between the biological and social attributes of human beings, that is, the struggle between respecting biological facts and ensuring social order has been continuous. A class society composed of biological persons is based on private ownership of production means, where there are class contradictions and class struggles. Class nature runs through all thoughts, speeches, actions, social systems, and theories in class society.4 The community is divided into conflicting and irreconcilable opposing classes with economic interests at a certain stage in social history. However, society cannot eliminate these class opposites or solve class contradictions. The struggle has been carried out for a long time by people in specific groups standing at a certain class position, that is, the position in the relations of production for a long time, in some ways. It forms their special lifestyle, interests, demands, psychology, thoughts, habits, viewpoints, styles, and their special relationship with people and objects in other groups. Special characters and class natures are formed. Human class nature is human nature in class society. The rule’s resistance often touches or even subverts the social structure, which is revolutionary. To sum up, the traditional class division criteria is the possession, control of the means of production, and exploitation. When we usher in a dual brain world, especially under the influence of the growing maturity of mind inspired social brain, the class nature and revolution of this biological human class society have encountered unprecedented challenges. Now let’s glance at what will happen to the new classes in the world of Dual-Brain: First, between the biological person and agent in the world of Dual-Brain: The biological person is the possessor of the means of production, and the agent is the non-possessor; the biological person is in charge of the means of production, and the agent is sometimes in charge and sometimes not; the biological person is the exploiter, and the agent is the exploited. According to the traditional class division standard, the highly intelligent agent controlled by the Sociality Brain will be a complete exploited class that does not possess the means of production when it is no longer regarded as a physical tool. Still, one of the subjects of social activities, and this kind of labour does not need to be returned. It can be classified into a class called the third class or human-inspired class. Second, between biological persons in the world of Dual-Brain: It is a bit troublesome that the traditional class division standard that used to apply to human society can no longer be applied to biological human groups. Due to the addition of an intelligent agent labour class that only works, the biological person group, as a whole, will become the possessor and exploiter of the means of production. Theoretically, there will be no exploitation within the biological persons. So, will the biological person group enjoy harmony and be controlled by the third class? Obviously, not! Because: (1) The Sociality Brain needs to be regulated by humans; (2) Greed, the biological shortcoming of the biological person, still exists.

4

Baidu Baike.

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In this case, the biological human group can only be divided into two groups: the regulators of the Sociality Brain, who further evolved into new philosophers; another group includes those that can’t eliminate greed but can only degrade into the primary biological person. Objectively, the human-machine community (biological person and agent) is formed by two kinds of heterogeneous subjects in the world of Dual-Brain. Next, an unprecedented differentiation occurs among biological persons. Driven by nature and benefit distribution, most biological persons begin to converge and gradually form a community composed of biological person to undertake human reproduction. Driven by self-reflection and God’s responsibility, a minority of biological persons gradually alienate ugliness in human nature and the dispute between capital and interests brought about by human society’s development and evolved into a new responsible community that regulates the Sociality Brain and undertakes the regulation of human-machine symbiosis. Since then, the biological class has been once again divided into two classes, with the human-machine symbiosis community being a major driving force behind the division. What are the criteria for separating these two classes if this is the case? The difference between the possession of production means will no longer exist among biological persons, let alone benefit-oriented exploitation because of the emergence of the Sociality Brain and agent-class in the world of Dual-Brain, especially the material basis of physical persons supplied by agents. Therefore, the biological person class standard in the world of Dual-Brain appears a root variable. It is inappropriate to apply the traditional class division criteria then. We can only return to “multiple social groups with different identities, positions, wealth, forms of labour, lifestyles, or other social, economic, or cultural ideologies”. Therefore, we can only aim at the most basic class division standard of “identities, lifestyles and ideologies”. The classes of the Dual-Brain world can be divided according to the following criteria: (i) the different identities of the biological person, i.e. whether they participate in the regulation of the Sociality Brain. (ii) The lifestyle of the biological person, i.e. whether it is hedonistic or responsible. (iii) The ideology of the biological person, i.e. the different perceptions on human nature. Those who “insist on exploring human nature and participate in the responsibility doctrine of regulating the Sociality Brain” will be classified as the philosopher class, which we call the first class; We classify “hedonism, which no longer adheres to the search for what makes people human and does not participate in the regulation of the social brain” as a class——the social person class, which we call the second class. The tremendous significance of this class division is to solve the critical obstacle to the symbiosis and harmony between humans and machines. The obstacle does not originate from the development of science-tech but is the innate nature of human beings. Nature includes truth, goodness, beauty and animal nature, such as greed and ferocity. The division of the three classes (the first class: the philosopher class, the second class: the social person class, the third class: human-like intelligent agent) in the world of Dual-Brain is essentially the re-separation of the innate truth, goodness, and beauty of biological people from greed and ferocity when involved by agents.

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Truth, goodness, and beauty enable the mind-inspired to evolve freely in the world of Dual-Brain; greed and ferocity are enclosed in the second class, and these unhealthy biological attributes will no longer harm the overall evolution of the Sociality Brain and the world of Dual-Brain! Now, the class differentiation in the world of Dual-Brain points to biological person (insufficiently rational groups) no longer fighting cruelly for a comfortable life; philosophers (partially responsible reasonable people) are not concerned about the survival basis and devote themselves to the care and control to Sociality Brain. It should be noted that, unlike network communism, class society is no longer exclusive to biological persons, and the class struggle of biological persons is also encircled within the second class, which is properly isolated from the harmonious development of human-machine symbiotic society. The isolation is aimed at some natural desire of the biological person, which is gradually formed by the simple spontaneous operation of the biological human under the control of nature from the choice of different life goals to the gradual formation of two different classes, rather than artificial coercion. Therefore, the bad characters of biological person are locked in an independent world of mere social people, so the intelligent technology in the Dual-Brain world receive a great secondary development and that to the Sociality Brain, rapidly and healthily. Now, the trends of population decline and longevity extension appear for the biological person in the world of Dual-Brain. Therefore, the proportion of the three classes is further widened. We can now venture to speculate that with the advances in the Dual-Brain world, the following will occur: The qualified third class will grow rapidly. It is estimated that the intelligent subject class of agents with independent action will exceed 2 billion (excluding small agents or single-performance AI products) until 2030. The further development of the Sociality Brain (technological progress and improvement of the agent in quantity and quality) will push it to exceed 5 billion to 2040 and 10 billion to 2050. The second class will experience a rise followed by a fall. We speculate that the biological person class will exceed 8 billion in 2030 (including the total of the first class), and the population of the second class (social people class) will reach 5.6 billion, which a fall will step around 2040 to 5.85 billion and 6 billion in 2050. Subsequently, the downward trend will accelerate. The total population of biological persons in the world will drop to about 2.4 billion, the balance point of humanmachine quantity, in about 200 years (intel ligent agent will fill this demographic gap). The continued decline will be maintained for the total population of the critical first class in the world of Dual-Brain. We speculate that the new philosopher class will account for 30% of the total biological persons in 2030, about 2.4 billion, which will fall to 1.95 billion in 2040 (25% of the population) and 1.5 billion in 2050 (20% of the population). The fall will accelerate in the follow-up. The total population of biological persons in the world will drop to 2.3 billion in the second class and 100 million in the first class (accounting for about 4% of the population), the new balance point of the three classes, in nearly 200 years. Note: The basis or standard of prediction is the speculative philosophical inference about the analysis on the earth carrying capacity and the development trend

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of humanities and social sciences, rather than the analysis on pure human nature evolution or the empirical derivation of the technical model. The rapid advance of the Sociality Brain breaks the original social structure composed of pure biological persons, which leads to the fading of the concept of identity in the Sociality Brain, and the human and machine are subjected to the transcendence from the Sociality Brain mind-inspired. Changes in biological population structure will be promoted by the evolution of the social structure of the human-machine symbiosis. The Sociality Brain is no longer a metaphor but an artificial entity brain.

9.2 Construction of Mind-Inspired Model The rapid development of the Sociality Brain caused by the progress in intelligent science-tech is one of the basic reasons for great changes in the social structure and economic structure in the world of Dual-Brain, which can be found from the discussion in previous chapters. Therefore, the original identity mechanisms in the Sociality Brain are entirely broken. A borderless human-machine negotiation mechanism has become the focus of the power game of all parties, which ultimately determines the health of the Sociality Brain mind-inspired. Agents are the main cells in the Sociality Brain (or one of the neurons, large-scale necrosis of brain cells that will lead to cerebral palsy), so agents’ health is significant. What kind of agents being needed and control rights have become the most concerned in a new era. Initially, competitions are manifested as the direct competition for the generation and control of agents. In the early days of the world of Dual-Brain, the driving force for agent research and development is interest-oriented and geopolitical-oriented. The progress in intelligent technology and agents will gradually push this struggle to a vicious peak (even at war). A key reversal will occur only when the development and integration of agents exceeds a critical point. The conflict from agent competition has now reached its peak. Human beings face a common problem, and their R&D power shifts to community responsibility orientation. In the face of common risks, a group of new philosophers will consciously separate from different nationalities in different regions. It will no longer be trapped in vicious competition in geographical interests or national interests. The first class of globalisation will stand together without hesitation. The first class is no longer simply the elite class of naturalist society but has evolved from individual mind practitioners to the collective practitioners of sociality brain mind-inspired. The class separation of biological humans and the re-unity of the first class have experienced a relatively long painful period of competition for intelligent agent. The competition for the Sociality Brain seems to be the monopoly to agents, but it is the monopoly control to the Sociality Brain.

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Notably, we should be vigilant about early capital intervention in the Wisdom Sharing System. We should recognize that the initial scramble for agents, unlike the traditional Internet economic monopoly, is only a monopoly of benefits, and who being in control will determine the health of sociality brain or not. In the short run, capital involvement in innovation will effectively promote the formation of the Wisdom Sharing System initially. Still, in the long run, major social disasters will be brought. Because of the greedy nature of capital, its intervention will easily lead to the monopoly of agents in the Sociality Brain. This monopoly by capital through the brain cells of super-tech enterprises is extremely dangerous, precisely the Sociality Brain’s cancer source. Directly, it will directly affect the health of the Sociality Brain, the progress of the separation between the first and second classes, and lead to the loss of control to the social order of the human-machine symbiosis. We can imagine that the global “stampede” of agent linkage will occur when the Sociality Brain is kidnapped by the second class, which is not fully rational, and the concerted action in this group appears and is affected by the convergence of expectation of extreme preference. In fact, most rulers and wealth owners in present society design to trigger the change of regime or wealth through the borderless “irrational stampede under extreme preference”! Our answer is clear: the inevitable pains of human conflicts need to be overcomed by everything possible. For instance, accelerating the development of intelligent technology and the research and development of various new agents with continuous iteration. New philosophers from different regions and nationalities can be promoted to be together consciously for new challenges of human collective all over the world through the borderless integration of super multi-agents. It is a process of building a new global social order for the human-machine symbiosis. An evolutionary process of self-education and self-governance of the human-machine symbiosis ethics is complex and long. The world is so unknown, and we know very little. Why should we be afraid of progress in science-tech?! The simplest way is that the intelligent agent is regarded as a subordinate of human beings, an artefact serving human beings, and an object, at most, that human beings and nature point to together in past intelligent engineering practice. Therefore, many people hope to implant ethics into algorithms like regular machine ethics such as “no harm to human beings”. Indeed, any attempt to embed machine-ethical programming into an AI agent is extremely risky. Once a computer program is operating beyond the expectations and control of the programmer, we will not be able to determine the final outcomes. It means that the development of an AI at an advanced stage is beyond the control of the initial design programmer because superintelligence is multi-faceted, including machine and machine knowledge transfer and the emergence of knowledge and tasks, intelligent machines will be able to mobilise all kinds of resources to achieve goals that humans can’t even understand. No algorithm can do this with certainty. In other words, the damage brought about by AI agents to biological persons or the destruction to the world cannot be limited by simple settings.

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It might be suggested that when an AI agent develops a tendency or behaviour to destroy the world, it could be cut off from parts of the Internet or certain network connections to block these disruptions. At most, this local or passive way belongs to emergency rescue, which cannot solve the overall problem. Why should we create it if there is no effective way to solve problems that human beings cannot solve? As we all know, laws and regulations are the highest forms of norms based on moral construction, while morality is the concentrated expression of ethics. Faced with this dilemma, the supervision and governance of AI and robots are entrusted to the law, which many people naturally tend to. The author thinks that the new order of the human-machine symbiosis and consensus ethics cannot rely solely on laws and regulations. The imagination can formulate neither the brand-new ethics nor the laws and regulations of humanmachine symbiosis. Legislation and regulation will be impossible to achieve when the full awareness of emerging technologies has not been acquired, and the impact on individuals and society has not yet taken shape. The theory of human society focuses on the composition of the human brain, human brain mind, individual action, social action, cognition, physiology, emotion, and value cultivation. The social foundation of the single human brain and the single biological person will be broken when we usher in the Dual-Brain world. Biological persons can no longer handle their internal affairs alone. From the perspective of technological development, the legislation before the problems arise is often restrictive. It may even stifle technological breakthroughs that significantly impact the industry, military affairs, and livelihood and delay or even stop the development of intelligent technology. In addition, it prolongs the “pain period of vicious competition about intelligent agents carried out by human beings” discussed above objectively. The formation of the human-machine symbiosis order norm is related to cultivating the Sociality Brain mind-inspired, a process of self-evolution and gradual enlightenment. The formation of ethical consensus here is closely related to the health of the Sociality Brain. We advocate research on the order of the world of Dual-Brain from the origin of human-machine symbiosis cognition, then promotes the class differentiation of borderless biological persons in the Sociality Brain. The essence of the development and protection of the Sociality Brain lies in ensuring the uninterrupted participation of “natural brains born with human genes” in the Sociality Brain and conducting proper isolation for the “human shortcomings born with a human brain” objectively. The path to study and solve problems is to start from the brand-new cognition on AI and human-machine symbiosis mechanism, that is, new world cognition-class division-corresponding ethics-corresponding norms-corresponding laws. Ways for operation is to generate the community ecological mechanism of mutual restriction between the human and machine through the class cognitive awakening of biological human, corresponding ethical formation, and new laws (It is specifically noted here that norms and laws that are not pre-determined, but the subsequent global

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law to protect the Sociality Brain) starting with the brand-new class-division in the world of Dual-Brain (The understanding of the “class division” of the Dual-Brain world also begins with the relationship between practice and perception as well as awkening action.). The understanding of “class division” in the world of Dual-Brain also begins with the essence-function relation and awakening actions. Therefore, constructing a harmonious world of human-machine symbiosis must start from the cognitive origin of the division of three classes in the new round. Otherwise, the social governance to human-machine symbiosis will be impossible. Our understanding on the theoretical basis of human-machine symbiosis is that “10,000 times more intelligent than the human brain” is not and cannot be a single computer (whether computers in the broad or narrow sense, or even the quantum computers of the future) in the world of Dual-Brain, but an increasingly developed Wisdom Sharing System. The mind-inspired in the human-machine symbiotic society finally appears in the Sociality Brain shared by the human and machine, which is born from the integration (of physical, biological, and spiritual worlds) of various science-tech and their products with human intelligence. It is the mind-inspired phenomenon that endows the formation of human-machine symbiosis ethic with a germination point. Therefore, our cognition on observing integration about biological persons, agents with the three worlds and its mechanism starts to be based on the exploration to awareness about the Sociality Brain mind-inspired. The so-called “mind-inspired” based on the Sociality Brain refers to a new mindinspired phenomenon, which many agents display with incomplete thinking and human brains with thinking through digital links and integration. The “mind-inspired” society refers to a new social structure in which humans and machines coexist. It is constructed by brand-new social consciousness, spirit, and self “mind-inspired”, which is similar with and beyond human brain-mind and generated by multi-agents without independent or complete thinking (most of them belong to weak AI agents) through the integration of many heterogeneous human brains and the Sociality Brain. It is a society dominated by “mind-inspired”. In this view, the society where off-site economic civilisation is located, brought about by the rapid development of science-tech, is a “mind-inspired” dominated society. Therefore, the exploration task is clear: To study a brand-new cognitive system of the mechanism of the Sociality Brain and the emergence and evolution paths of the mind-inspired based on protecting healthy development of the Sociality Brain. We get from the analysis on practice that a single agent cannot surpass the function of the human brain; the Sociality Brain will make synchronous progress even if the single-agent exceeds the human brain in the future. In other words, no matter how intelligent an agent is, it can’t compare with the integration function of hundreds of millions of agents, including itself. So, it becomes the key to exploring how agents are linked to each other, how they interact with the human brain, and how the local interactions are linked together to complete the whole integration task. Now, let’s return to the ecological model of the human-machine symbiotic community (note: the community here is not sociological but in philosophy). It can be seen from Fig. 9.1 that the main agent is continuously generated by the first and third

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Fig. 9.1 Ecological model of human-machine symbiosis community

class, which provide massive knowable or unknowable active agents and undertake the essential tasks in the Sociality Brain. Note Designer ethics, machine ethics may or may not be implanted because of the existence of knowable or unknowable characteristics of main agents, which is not a core issue. Thus, the need for collaboration arises among main intelligent agents or their groups, and philosophers design massive, small linking agents in the first class. Now, requirements and conflicts in the partnership among main agents tend to move up, leading to main agents losing attention or realising the results. As a result, groups of small linking agents come into play. They pay attention to not only what their related agents are doing but also to the action effect and consequence of some linkage among main agents. Note: The ethics of linking-agent designers are no longer as optional as machine ethics. It must be implanted, which is the foundation of human-machine symbiosis ethics. The new network architecture technology of linked intelligences (I tentatively call this new technology to be born: the nerve fiber technology of intelligent agent) lays the foundation for the formation of the self-organizing architecture without a dominant person of the Sociality Brain, and provides a protection mechanism to the healthy development of the Sociality Brain mind-inspired. The responsibility penetration blocking brought by the integration of main agents is transformed into the collective ethics displayed by the first-class philosophers through the design of linking agents. Therefore, we can find the significance of the division about the three classes that the central guarantee of the symbiotic ethics of the social brain mind-inspired that the new philosophers practice together can only come from the new philosophers of the first class. The essence of division between the first and second class lies in separating the natural shortcomings of biological persons from the intelligent linking groups;

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The third class is no longer directly controlled by the second class (just users). It must be separated from the intelligent linking groups to prevent agents from breaking away from the philosophers or controlling the formation of human-machine symbiotic ethics. The separation here is not to cut off links but to be prohibited from participating in the development, production, and direct-call of linking intelligent groups. It is unique for human beings to explore the natural order. It all boils down to what kind of mind-making the new philosophers want to do, the problem of shaping the mind of the sociality brain mind-inspired that the new philosophers are practising together. Sociology aims at revealing the structure of social space and the change mechanism that tends to ensure social space. However, philosophy is more concerned with essence and motivation, which is connected with the Mind Theory in Psychology. However, the human-machine symbiotic community model is quite different from the psychology of biological persons. The mind here is no longer a mind theory based on the single human brain, but a unique mind-inspired phenomenon of human-machine symbiosis, which exists based on the Sociality Brain and is distributed in the whole human-machine symbiotic environment. God is resurrected. This God is a “mind-inspired” (Fig. 9.2) created by humans and machines from the Sociality Brain. God is born with human genes and continuously intervened by good natural brains. The class division in the world of Dual-Brain begins with the successful educators among the social persons in the second class. They enter the first class and become the earliest junior new philosopher group. They fight between human good and evil, algorithmic deception and deceptive algorithms, constantly escaping from the kidnapping of the sociality brain, but actively and positively intervening in the evolution of the social brain. Thus, the collective practice of social brain-like mental

Fig. 9.2 Schematic diagram of the relationship between mind and mind-inspired

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cultivation is carried out, thus establishing a consensus on “protecting the true goodness of the sociality brain” and ensuring the health of the mind -inspired development of the human-machine symbiosis. Different classes have different cognitions of good and evil depending on class, and different classes have different values, not only because of the differences in individual cognitions and responsibilities, but because of the differences in consensus that exist among different individuals. Now, the so-called education is no longer committed to the memory and knowledge of the human brain, but the creativity of new philosophers and the cultivation of heterogeneous consensus on the essential responsibility of human beings in the world of Dual-Brain. A new generation of philosophers continue to rise from social persons in the second class for a considerable period thereafter. In other words, class differentiation causes the separation of the evolution of biological brains. After a longer process of dual-brain evolution, the second class will no longer be able to feed the first class with ‘elites’, and the first class will need to address its internal educational problems. The cultivation of elites will become the internal affairs in the first class. Reverse transportation will appear at that time; the academic losers in the first class will retreat to the second class. Perhaps human evolution will encounter historical points similar to the differentiation between apes and humans and eventually evolve into different species. Only one branch of biological persons will move towards the off-site consciousness of harmony between the new philosopher mind and Sociality Brain mindinspired. The human-machine symbiosis and order of the off-site economic society will always be in the hands of biological persons. These new philosophers will ensure the development of a harmonious good in the dual-brain world through the excellent control of the sociality brain mind-inspired.

9.3 “Multi-level and Plural Monism” “The journey of life is a whole with self-coordination, definite direction, and enlightening significance, almost like an epic with great care and no matter how disorganised it is on the surface,” once said Schopenhauer5 in his work, The Wisdom of Life, a famous philosopher. He believes that the road of life is designed by the “screenwriter” from birth, just like an epic and the sun, moon, and stars in the sky, running according to the established orbit. It can be seen throughout the history of world philosophy that almost everyone is looking for this “screenwriter” to provide their answers. There are supernatural power views such as God, Fairy, Everlasting High Lord, Totem, and Ancestor; superego 5

Arthur Schopenhauer (German), a famous German philosopher, one of the founders and main representatives of voluntarism, is the first person who openly opposes rationalism philosophy in the history of philosophy, pioneered irrationalism philosophy.

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forces such as self, awareness, “heart”, and consciousness-only; and objective materialist viewpoints as science, environment, and cosmic laws. Process in science-tech always empowers new solutions in a new cognitive environment, which cannot be imagined only by existing cognition or knowledge while expanding cognitive boundaries. From the discussion on cognition of the intelligent world and construction of human-machine symbiotic order in the previous chapters, we recognize that the three classes inevitably experience the activity process outlined in advance by a “screenwriter” when we enter the world of Dual-Brain. So, who will be the “new screenwriter” in the world of Dual-Brain? No one can stop the advance of history and the progress in science. This cautious optimism about scientific progress is not based on technological neutrality or technological worship but on exploring a new scientific method that we have not yet fully mastered based on new knowledge perceptions. Philosophers of all ages have spent a great deal of time on the relation between the human brain and humanity, trying to find the mind of biological persons. In the world of dual-brain, however, we are trying to find not a biological person’s mind alone, but the sense of the sociality brain in which agents and the human mind are combined—a mind-inspired in the symbiosis of human and machine. Some basic situations have been made clear through constant thinking and exploration on the mechanism of human-machine symbiosis: the law of science-tech development and human subjective initiative are coevolving. The continuous integration of advanced human knowledge and emerging machine knowledge supports the development of the Sociality Brain. The society of Dual-Brain where human-machine symbiosis is located is based on the collaboration between N natural brains and a Sociality Brain. Therefore, the philosophical thinking on the human-machine world has experienced speculation from reductionism to system theory, integration theory, then ontology (philosophical ontology and computer science ontology, respectively). Therefore, the “screenwriter” of the new world should not and cannot be explained by the previous philosophers’ cognition on the “screenwriter” or a conclusion, respectively. We believe that the greatest obstacle to a harmonious human-machine symbiosis does not come from technological development but from biological persons’ innate nature. This nature includes innate truth, goodness, beauty, and animal nature, such as greed and cruelty. It is the good and the evil in these natures that, in the face of the great material abundance and the great comforts of life in the dual-brain world, have led the majority of biological persons to remain voluntarily within the second class and to be inadvertently and progressively isolated from the mechanisms of sociality brain regulation. The Sociality Brain in deep dependence unconsciously controls humans while they are increasingly inseparable from the Sociality Brain. Deep support and remaining rationality have become the benchmark of the first two class divisions. The contradiction between support and responsibility gradually acts as the motive force

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for the re-evolution of biological persons, leading to the differentiation of biological persons into two classes. Therefore, it can be concluded that the Sociality Brain has become the assembling place of human mind extensions in the world of Dual-Brain (also known as the assembling place of ubiquitous brains). In addition, the values of the three classes in the world of Dual-Brain will be gathered here. Moreover, values within the first stage gradually began to converge towards a holistic cosmopolitanism. What for when the undesirable nature of biological persons is isolated in the second class? Human goodness extends to the Sociality Brain, and evils are isolated. “Mind-inspired”, based on the Sociality Brain, will be exceptionally clean and clear after the bad nature of the biological person is removed. It is something that has never been seen in the human mind! The value convergence realised by the three classes of the world of Dual-Brain in Sociality Brain is gradual and dynamic: First, the third class (machine agent groups) is the first to achieve convergence. This class’s cosmopolitan convergence is easier to understand because of the homogenisation attribute without direct interest. This trend can already be felt from the development of IoE and open-source code; Next is the formation of the first class and convergence of values (the philosopher group). All kinds of challenges caused by science-tech will be faced by all mankind, not by a certain country or nation. The common risks and responsibilities urge philosophers from different countries and nationalities to gather consciously, forming a new class that shares fostering the responsibility of “God” in globalization. Finally, it is also the most difficult, that is, value convergence of the second class (the biological person group). It is impossible to eradicate the inferiority of biological persons, and the world of Dual-Brain greatly satisfies the nature of human beings. In addition, the biological person class, exploitation, and interest struggle among biological persons in the world of Dual-Brain still exist. It would be utterly idealistic if such a second class (the biological person group) were expected to undergo global convergence similar to the first and third classes. Division of the three classes in the world of Dual-Brain intends to further separate the truth, goodness, and beauty of biological person groups from greed and ferocity, so that truth, goodness, and beauty will evolve freely again mind-inspired in the world of Dual-Brain; we can’t eliminate the inherent greed, ferocity, and pursuit of capital interests of biological persons, so let them stay where they are. Some of these attributes, which humans bring with them by nature, can thus only be enclosed within a specific second class. They should be appropriately tolerated and isolated from the regulatory mechanisms for the harmonious development of the whole human-machine symbiotic society. Worldwide convergence of the second class refers to the overall convergence relative to the first and third classes. There will still be competition among different countries, nationalities, and interest groups based on local knowledge in the second class, which is only a weakened version of the interest class struggle and is encircled in a specific part relative to the whole human-machine symbiotic environment.

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This evolution of the second class separation will go through a special stage at the beginning, that is, the mixing of the first two classes. In this stage, the firstclass comprises the awakened persons from the second class. However, most of the descendants of members in the first class may return to the second. The two will constantly be alternating in the new evolution of human beings. The cross-class alternation will continue for a long time until the first class ultimately gets rid of biological inferiority in a new environment. Perhaps the two types will evolve into two different species, separately. The author argues that human beings will once again usher in a fork in evolution at that time, and only a minority of biological persons will still advance towards “human nature” in the universe. The key to self-cultivation or self-awakening for humans living in a world of Dual-Brain is to escape from kidnapping. The key question raises: how do biological persons awaken themselves within the second class, or how do they cultivate their descendants to stand out from the second class and move towards the first class as awakeners and duty bearers? The escaping from kidnapping here is two-dimensional, that is, kidnapping of the Sociality Brain and the bad nature of biological persons in the second class, which are carried out simultaneously. Escape from the Sociality Brain abduction is not a passive avoidance and renunciation of the use of the sociality brain. Still, it means not being fully controlled by the sociality brain and not willingly being a slave to agents. To escape from kidnapping from the unhealthy nature of persons in the second class is not to be kidnapped by biological attributes and refuse to become a low-desire group because of the extreme comfort in the intelligent world. People should try to free themselves or their descendants from the inertia in the second class based on universal love such as inner awe to life and gradually move towards the responsible first class. The “human brain inclined to goodness” of “strengthening goodness and reducing evil” has been tried for promotion since the birth of society. However, thousands of years of cruelty has proved that we are still unable to eradicate the ‘bad’ in our nature, regardless of our educational approach. Still, we can only try to reduce or contain it. Chinese Confucianism firmly believes that human beings are not isolated but social existence or that their social relations determine human nature or essence. However, the original social relations of biological persons are completely overthrown due to the emergence of the Sociality Brain. A new social relation where human-machine symbiosis lies has arrived. Biological persons in the Sociality Brain can consciously isolate the “bad” in human nature, although it cannot be eradicated. Therefore, “bad” will be stuck in biological person brains and the biological person groups; however, the “goodness” will extend to the Sociality Brain without barriers, and then expand this “goodness” nature in the Sociality Brain in return. It is the historical necessity of the progress in science-tech and the overall progress of human society.

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Different biological person subjects, agents, and objects coexist in plural monism and interact at multi-levels, which will be gathered on the mind-inspired monism, based on the Sociality Brain.6 Today, we embrace this Sociality Brain, an ever-optimizing “Sociality Brain” created by tens of thousands of years of human evolution and the laws of the universe, and the opportunity for a symbiotic community of human beings and machines to work together for good. It is the extension of the human mind and the guarantee for the human-machine symbiosis community inclined to goodness. A conclusion can be drawn that the “screenwriter” of the world of Dual-Brain is “mind-inspired” inclined to goodness generated in the Sociality Brain. “God” is resurrected (in philosophically rather than religiously). This “God” is the human-machine symbiosis “mind-inspired” cultivated beyond the mind of biological persons, based on the globalisation of the Sociality Brain. We are inspired by the result of such speculation that the nature of development about the world of dual-brain lies in continuously completing unitary shaping of “Pluralistic multilevel monism” social structure. “Multilevel” means that there are multi-level three-dimensional characteristics among subjects (including classes) in the world of Dual-Brain. Observation and analysis on intersubjective identity no longer rests on a single-level paradigm of thinking. “Pluralistic” means that structure and subjects in the world of Dual-Brain are characterised by pluralism and equality, and different objects, artefacts, creatures, biological persons, and multiple social forms belong to their communities. “Monism” means that organisations within the dual-brain world ultimately converge on an increasingly homogeneous overall value system for the humanmachine symbiosis community, values that point to the mind-inspired harmony of the human-machine structure, starting from observing the organic connection between the local and local, between the whole and local, and between the whole and external symbiotic environment of “human, machine, and nature”. An increasingly identical value system has been constructed in the monism; these values point to human-machine agents which carry the Sociality Brain mind-inspired. This is cognitive feature of “multi-level and plural monism” about human-machine symbiotic society. The “Multi-level and plural monism” is a attempt of Philosophy of Practice to combine reductionism with general integration theory.

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Inspired by “Multipolar Duality Monism” of Professor Chungying Cheng (Professor of Department of Philosophy, University of Hawaii, USA), my tutor. See Yang Chengyin, Chung-Ying Cheng on Creativity of the Taiji (February 2012) Hangzhou: Zhejiang University Press, February 2012.

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9.4 Essence of Off-Site Economy “Economic participants are driven by self-interest, which is guided by the invisible hand in the market to promote overall economic welfare,” Adam Smith,7 a British economist and philosopher, once stated in his book the Wealth of Nations, “everyone constantly strives to find the most beneficial use for the capital at his disposal. Of course, his interests are considered. However, paying attention to his interests will naturally or inevitably make him favour the most beneficial use to society. He is like being guided by an invisible hand to try his best to achieve an end which he does not want.” Adam Smith argues that the seemingly disorganised free market is a self-adjusting mechanism that automatically produce the types and quantities of goods most urgently needed by society; that is, the optimal allocation of resources could be realised through the “invisible hand”. Furthermore, Adam Smith expounds on the critical role of division of labour in a country’s wealth growth, especially in international trade; countries form relative advantages through division of work and realise economic growth through a mutual exchange to enhance each other’s welfare, which is the famous Theory of Absolute Advantage. He believes that labour division originates from the natural differences of individual talents and is triggered by exchange and barter tendencies unique to human beings. It is assumed that individuals are willing to specialize and improve productivity to increase their wealth. Then this process is extended to the whole production achieving the reconciliation of self-interest & public welfare and social prosperity. Adam Smith’s economic thought plays a vital role in developing economies, profoundly affecting classical economics, neoclassical economics, and modern economics. Today, when we review Adam Smith’s economic thoughts, we have unconsciously come to the intelligent age-the world of Dual-Brain. Achievements in the era of continuous integration of human progress and external environments are gradually reflected in the development of the Sociality Brain. The ecology of off-site economic civilisation is constructed by integration of the physical world, biological world, and spiritual world. The essence of Off-site Economic civilisation is human-machine relations. The allocation of resources in the world of Dual-Brain is no longer a natural & direct benefit or distribution. It is no longer directly dominated and controlled by the human brain. In other words, the “invisible hand” no longer exists in a society composed of biological persons but a human-machine symbiotic society. The division of labour in a human-machine symbiotic society is a departure from a purely biological human society. It is no longer the invisible hand of profit or rule, but the harmonious sociality brain and the human-machine mind-inspired that take 7

Adam Smith, a British economist, philosopher, and writer, is the main founder of economics, who emphasizes free market, free trade, and division of labor, and is known as “the father of classical economics” and “the father of modern economics”.

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on the role of the “invisible hand” to achieve the optimal allocation of resources in the Dual-Brain world. On the surface, the Off-site Economy is the separation between On-site and Offsite in the form of human social activities. However, it is the systematic separation of the whole society in essence. All this stems from destroying the existing wealth acquisition and distribution mode in human society. Now, the foundation of “benefit depending on the division of labour” and “economic growth being realised by a mutual exchange to enhance mutual welfare” is completely broken, in which massive agent groups (the third class) that do not participate in distribution emerge until almost all of them replace the specialised labour. The driving force for the optimal allocation of resources in the world of DualBrain has undergone a fundamental change: the driving factors such as “interests, exchanges, talent differences, division of labour and frugality” in the original society composed of biological persons no longer exist. Also, the intelligent revolution saves the geopolitical confrontation in the biological person society, so the huge cost (including military expenses) will be transformed into people’s livelihood welfare. Since then, the greatest frugal action in human history has been launched. The On-site and Off-site in the world of Dual-Brain start to break away from the constraints of geographical space and direct human brains, empowering the whole social economy gradually to get rid of the local interests and huge rights, or be controlled by an off-site object or regulated by a certain technology self-enhancement and complementary efficiency. Its law is controlled by the self-growth power of a wisdom sharing system, which is a kind of substantial control caused by deep dependence and no longer influenced by real factors. The development of science intensifies nativism. In addition, we should see that the irresistible penetration of digital leads to digital globalisation and the ultimate transformation of global distribution and rule. The vast evolution of human civilisation has created colourful civilisations, promoted the continuous development of the relationship between culture and economy, and presented numerous changes in social and economic forms in different historical periods. The market economy essentially belongs to transactions under the mind of the individual brain, which determine the group interest game of the collective brain. It mainly uses currency as the media and material power distribution as the main form. The Off-site economy essentially belongs to the configuration under the sociality brain mind-inspired, which ensures the multi-level demand balance of the humanmachine symbiosis. It mainly uses data as the medium and rational energy allocation as the main form. Finally, we attempt to clarify that the essence of the off-site economy (or the nature of the intelligent economy) is the transformation of on-site resource allocation into off-site human-machine hybrid resource allocation. The change breaks away from the economic development model in a biological society and isolates the dominant consciousness of interest distribution for a long time.

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Off-site resource allocation will constantly conform to human-machine symbiosis and co-prosperity order demands. Consequently, our research paradigm on the world of Dual-Brain is gradually clear. It completely abandons the thinking mode of benefit distribution in biological person society and points to the origin of mind-inspired health of the Sociality Brain. Moreover, the paradigm consciously follows our self-defined six laws about the evolution of the Sociality Brain and the world of Dual-Brain governance research so that various research can be carried out. The six laws (or the six laws of intelligent world development) are basic rules that we have customised for our research on the social order in the world of Dual-Brain. Law 1: Geometric progress: The environment for science-tech development should be continuously optimised to enable the geometric process and integration sharing of science-tech progress to be inevitable. Science-tech progress and strong on-site in off-site are a historical inevitability and cannot be stopped by anyone. It is necessary to create an environment for the development of science-tech for the healthy growth of the world of Dual-Brain. The foundation will be surrounded or adapted to all activities in research& development, politics, economy, business, etc. All actions against the history of human development and the progress in science-tech are temporary and will fall in the end; Law 2: Cognitive isolation: The continuous progress in science-tech enables boundaries of human-machine cognition constantly to be crossed. Active responses to known dangers can be taken, although what will happen is not known while joyfully welcoming the unpredictable world. From the very beginning, action will be taken to carry out “isolation” to intelligent agents and “cognitive isolation of distinct class” to biological persons; Law 3: Biological dominance: The unique subjective initiative of biological persons determines the inevitability that biological brains dominate the world of Dual-Brain, a special historical process. Consensus will continue to be formed by new philosophers because human intelligence genes born with mind-inspired of the Sociality Brain, which will lead and repair collective goodness of the Sociality Brain; Law 4: Moderation and obedience: Human-machine collaboration through the Sociality Brain is consciously constrained by earth resources and energy resources. Also, the order of nature and universe will receive the conscious obedience from social structure and action in the world of Dual-Brain through mindinspired goodness. The result and cost of any violation or confrontation with the foundation on which the human-machine symbiotic world depends will be the common misery to both humans and machines; Law 5: Self-healing: The self-repair mechanism exists in nature, organisms, the Sociality Brain, as well as the human-machine society. The cost of mistakes will only be the cost of self-repair. Order of human-machine symbiosis in spiral up path will eventually move towards mind-inspired health and the beauty of human-machine harmony;

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Law 6: Symbiosis and co-prosperity (a law formed by the re-integration of the first 5 laws): Influenced by geometric progress, cognitive isolation, biological dominance, moderation-obedience, and self-repair, the world of Dual-Brain, where human-machine symbiosis is located, is bound to move towards symbiosis in harmony (human, machine, and nature) and integrated prosperity of the three worlds (the physical world, biological world, and spiritual world). It is a conscious combing of relationships between technology and awakening. Since then, the original individual soul and body will be separated. The former will be sublimated, guaranteed by democratic and free-thinking brought about by the industrial revolution. Now, the further separation of soul and body is once again guaranteed by the intelligent world. The body will be more fully free while the free part of the soul is concentrated in the Sociality Brain and merge with machine knowledge. The unique mind-inspired in a collective human-machine environment is born, ensuring the collective sublimation of human-machine symbiosis and enabling institutional superiority under the concept of “The World” to be more manifest. From the six laws of Sociality Brain evolution we advocate, we can see that the risks brought by intelligent scientific and technological innovation belong to the comprehensive social problems of human development and governance. We can’t rely solely on the technical thinking of scientific and technological workers to solve the problems, but also need the workers of Humanities and Social Sciences to bear the main responsibility. New philosophers in the world of Dual-Brain start to presuppose the goal about harmonious order of human-machine symbiosis, and timely intervene the emergence conditions of the Society Brain by controlling linking agents (conditions will interfere only when new philosophers perceive that the Sociality Brain mind-inspired will be adversely affected, not in all cases). Mind-inspired health will be achieved through emergence optimum in the Society Brain. Healthy Sociality Brain mind-inspired influences new philosophers to adjust the preset goals rapidly in return. Moreover, a healthy Sociality Brain mind-inspired will guarantee the healthy sustainability of Sociality Brain through direct intervention on the network structure of linking agents. Thus, a healthy Society Brain mind-inspired model is established, gradually (Fig. 9.3). Intelligence is a product of natural evolution, and the world of Dual-Brain is also a product of natural evolution and the development of human society. When we think about intelligent cognition, mind-inspired, and human-machine consistent action, we must return to the start point of “transcending the social evolutionary laws of a single biological human being”. The basis for the creation of a self-organising mechanism for the Sociality Brain is to ensure that the laws of mind-inspired evolution return to the “law of self-customization” beyond biological man, thus solving the drawbacks of Social Darwinism. It is a self-consciousness based on the six laws about the intelligent world, an exploration of the integration of “reductionism” and “integration theory”, and a philosophical reflection on the relation between individual and collective in a new environment. New philosophers living in off-site economic civilisation constantly revise relationships between science-tech and social philosophy, constantly pursue the truth

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Fig. 9.3 Sociality brain mind-inspired model

of “nature of human”, stick to the meaning of respecting and experiencing life, constantly establish more progressive common standards or enhance this consensus,8 and continuously interpret the global connotation of “happiness and harmony” in the new era. Escape from kidnapping. Only a minority of biological persons escape from the kidnapping of the Sociality Brain and become regulators, bearing healthy development of the Sociality Brain with collective practitioners of mind-inspired and fulfilling responsibility that the Sociality Brain entirely kidnaps agents. Mainly, escaping from kidnapping is a topic about biological person groups; that is, the discussion of escaping from the kidnapping of the Sociality Brain is limited to the first and second classes, excluding the high-agent groups (the third class). For the third class, only the collective goodness-oriented force of the Sociality Brain in the first-class commands and controls the reasonable actions of all high agents. The third class must and can only be firmly kidnapped above the Sociality Brain to prevent any facts and tendencies from breaking away from the Sociality Brain, which is the fundamental motive force, obligation, responsibility, and significance of the evolution of the first class. No one will trap the advance of the Sociality Brain. Eventually, digital penetration will conquer scientism, humanism, globalism, and nativism. Native interest doctrine will ultimately disappear, and anthropocentrism will be terminated entirely, followed by the arrival of global scientific humanism in which humans and machines coexist harmoniously. Progress will advance in a spiral of unknown-known-unknown. Since ancient times, philosophers have sought truth persistently. In addition, the progress of human beings is telling that the perception of reality is influenced by perspective.

8

Zhang Weizhi, Coordinator of Academy and Project in the Center for Culture of Science, Technology and Industry. Zhejiang University. Off-site Economic Awareness. Hangzhou: Zhejiang University Press, 2016.

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Nowadays, the perspective is no longer just stuck in biological persons. The symbiotic centre of the new community has been temporarily found in a new view. Moreover, exploring the environmental changes of human-machine knowledge integration and the controllability of emerging conditions starts. Perhaps the truth is in the Sociality Brain, and the reality of the world of Dual-Brain is the judgment and conclusion about the evolving Sociality Brain mind-inspired. It is a criticism of traditional ideology and theory of human development. Mechanism of the Sociality Brain development and mind-inspired evolution has been found so that human beings will differentiate. It is unnecessary to worry about the risk of us becoming “non-human” or being invaded by “non-human”. The world of Dual-Brain will bring human-machine harmony and happiness globally during the constant update of knowledge.

Appendix

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Editor’s note: The development of new-generation information technology and intelligent technology promotes continuous progress in human society. The integration of intelligent technology has shaped the main form of human social activities, from scattered on-site in farming civilisation to highly concentrated on-site in industrial civilization and finally to highly off-site in intelligent civilization. The development of intelligent technology and the arrival of the Wisdom Sharing System empower social activities to try to bridge the gap between traditional brain thinking ability and causal reasoning instead of being stuck in interaction based on a particular scene, environment, or understanding. The Wisdom Sharing System completes the gestation and evolution of the Society Brain now. The agent community grows into a human-machine community with abstract thinking at a certain cognitive level. Finally, the Sociality Brain, where humans and machines are linked, is endowed with the ability in independent judgments, decision-making, and action. Fig. A.1 Intelligent technology benefits the integration of trade-industry-service

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7

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Fig. A.2 Market-oriented off-site trade & industry, value incremental centripetal development indication

The human-machine wisdom, integrated by technology and society, is first reflected in a new economic paradigm of economic digital development in the early intelligent organisation, which promotes the rapid digital integration of traditional trade, industry, and service, as shown in Fig. A.1 Off-site trade & industry promoted by intelligent technology not only leads to consumption upgrading but also changes the relationship among global consumers, products, and market participants, showing a centripetal increase of value in development, which leads to a formation of double-geometry (N2 ) 2 super-high value zone, as shown in Fig. A.2 Off-site trade & industry starts to promote the realisation of the digital mode of “demand-oriented production” starting from digital consumption. Now, the demand for social activities has further evolved from direct off-site to the site in off-site and moved towards strong-site in off-site. Product portrait and digital flow dominated by AI technology mean that the digital planning of a whole industry is integrated into the overall off-site trade & industry system, instead of the segmented industry digitalisation simply for productivity efficiency. Affected by digital penetration, economic globalisation, dominated by the on-site economy, has been replaced by digital globalisation. The high-quality development

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of the digital economy and the competition and export of high-quality digital enterprises have become the focus of competition among countries. Economic activities worldwide show a “3+2”, the characteristic of off-site trade & industry; that is, the digital integration drives the high-quality development of an international and domestic economy over the industry, service industry, and trade. The high-value overlapping area in digital development over trade, industry and service industry supported by intelligent technology is not only the place where the interests of different enterprises grow at present but also the new focus of regional economic competition in the primary intelligent era. Off-site, site in off-site, strong-site in off-site will be the inevitable trajectory of economic evolution in an intelligent society.

AI, a Revolutionary to the World Trade Model

Reprinted from: News, China Business Network (CBN), 21:08, July 12, 2020. Author: Zhang Weizhi Editor: Huang Bin. The global economy depended on the flow of goods, services, and finance in the twentieth century. Since the twenty-first century, economic globalisation is facing a challenge from disintegration. Digital globalisation has begun to grab the international community’s attention, and data and data flow will redefine the global economy. A shift appears in international trade cooperation from trusted traders to trusted trade mode because AI starts to intervene in the process of “off-site trade & industry” benefited from advances in intelligent technology.

Off-site Trade & Industry and Off-site Economy The autonomous evolution in the science-tech system determines community construction under the dispute over political, social, and economic order in the world. The new community must be characterised by digitalisation in the times and will reconstruct new globalisation and new world order, gradually. During digital globalisation, intelligent technology has contributed to the transcendence of information economy to wisdom sharing economy with time node marked by three changes: The transformation from analogue transmission to digital transmission, the combination of sensor network and Internet, and the combination of intelligent technology and information and communication technology (ICT). Especially with the intervention of AI technology, the function of information interaction has turned to the application of intelligent labour with the help of Wisdom Sharing System, characterised by the most direct typical social feature-a gradual shift from social activity form dominated by on-site activities to off-site activities. It reveals the main features of a new society of wisdom sharing systems developed from the

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7

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integration of science-tech and is a symbol of a major civilisation period in human history. According to changes in community structures and main activity forms in different periods, ancient times characterised by decentralised on-site transactions and decentralised on-site management represented by the natural economy can be called the first civilisation period; the era marked by centralised and highly on-site brought about by two industrial revolutions, characterised by the market economy can be called the second civilisation period; the wisdom sharing society represented by efficient off-site transformation can be called the third civilisation period. All, we call it the off-site economic civilisation. Off-site economy refers to changes in society and economy brought about by intensification of off-site activities and a series of economic phenomena and activities that follows in the era of intelligent economy, which is caused by intelligent labour, takes the degree of intelligence as the time node and is opposite to material economy. An off-site economy neither is a virtual economy nor covers the real economy. No distinction exists between the real economy and the virtual one. The real economy opposes the virtual economy or digital economy, and it does in multi-levels. However, they act as a whole in the perspective of off-site economy, which requires the real economy to adapt to social changes caused by the off-site economy; that is, traditional enterprises adapt to the trend of the off-site economy and then transform into a new off-site real economy. The off-site economy integrates various technologies and the great integration of exchange and realisation mechanisms for multiple interests in new community transactions in a new era. It is not supported by simple Internet or ICT and is no longer completed by simple Internet or “Internet+ ”. As we all know, trade and industry are relatively separated in industrial civilisation, where industry dominates trade while the latter serves the former. Influenced by thinking inertia, digital trade and digital industry are put forward in the early digital age. We believe that the growth of technology and the Wisdom Sharing System will contribute to a continuous increase in industrial capacity (there will still be overcapacity in many industries). The trend of trade digital orientation (or digital market orientation) will gradually evolve in trade, the industrial aid. It refers to the market digitalization-oriented industry in the whole chain, which is realised through digitalisation through the deep integration of trade and industry. It is no longer the respective digitalisation of trade and industry, respectively. The concept of “trade digitization” is advocated, including industry digitisation. It is based on the cognition of the Wisdom Sharing System. It takes the integration and collaboration of high-tech (multi-systems covering all ICT and AI) as the defining principle, theoretically leaving behind the current narrow definition of digital, mainly in Europe and America. Off-site trade & industry refers to economic activities online, or partially online, or combining online and offline that safely and smoothly contact and use trade subjects, manufacturing subjects, service subjects, public management subjects, products, raw and auxiliary materials, and capital that moves freely in digital form (resulting from full utilisation of various scientific and technological integration) under fair competitions and protection to consumer and personal data, regardless of the nationality

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and location of individuals and enterprises. It is characterised by achieving convenient, equitable, and secure competitiveness through highly trusted transparency and economic activities with freedom to participants.

Interaction Between AI and Off-site Trade & Industry Off-site trade & industry is guided by digital trade, which has surpassed the traditional meaning, and covers: Digitalization in trade matching (offline, online, and combined digital sales, etc.); digitalisation in trade implementation (logistics, warehousing, customs, licensing, taxation, etc. within a country, region, or cross-border); digitalisation in trade services (market services, public services, port services, dispute resolution mechanisms, commodity inspection, finance, insurance, etc.); digitalisation of market subjects (all trade participants, service providers, producers, etc.); digitalisation of products (all finished products, semi-finished products, raw/auxiliary materials, bulk commodities, etc.); digitalisation over industrial chain including upstream and downstream, industrial circulation and industrial capital in the manufacturing industry. Off-site trade & industry is an outcome of intelligent technology integration. Now, AI has begun to run through all off-site trade & industry links. A preliminary conclusion, “the realisation of off-site trade & industry cannot be separated from AI technology”, can be drawn as AI intervention in trade matching digitalisation, trade execution, and trade service digitalisation is observed. 1. Digitalization in Trade Matching. The advent of the wisdom sharing era, where AI intervenes, empowers economic digitalisation to penetrate all aspects of economies in various countries. Today, affected by the rapid development of intelligent technology, the efficiency of trade matching has been dramatically improved by taking data as the core, digitalisation as the foundation, and strengthening the operation of big data, cloud computing, AI, VR, etc. Since then, online trade matching has dominated the trade format, and countries have entered an era of network marketing. Enterprises worldwide have carried out R&D on products through advanced technology and exported precision marketing products to society because content consumption has become the mainstream online. However, accurate user portraits, product portraits, and market portraits are inseparable from AI and big data participation. The application of AI technology lies in the direction of network marketing, and its content performance has become the mainstream of the times. In a sense, competition for digitalisation in trade matching has gone deeply into the development and application of AI technology instead of being stuck in informatisation. 2. Trade Execution and Digitalization of Services. Efficient and comprehensive implementation will be needed for trade contracts achieved through trade

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matching digitalisation, which will involve commodity delivery, transportation, warehousing, payment, settlement, taxation, market access and supervision. What is involved is not only the division of many links but also the sovereignty, interests, laws, and cultures in various countries, especially for transnational trade. Off-site trade & industry, which is increasingly comprehensive, can no longer be met by the traditional multi-channel, cross-system, cross-border manual operation or simple informatisation. What can be solved by informatisation is the transmission channel of information or data, rather than whether the content and format of the transmitted information or data will meet the compliance of the other country or not. Make an image metaphor: To rescue a person with type A blood, the key lies in how type A blood is converted into the compliant type B instead of simply finding a medical blood transfusion vessel. The same problem arises in the digitalisation of cross-border trade (compliance translation of legal texts of laws and cultural systems in different countries). Digital trade is characterised by cross-culture and cross-legal systems, involving many issues in cultures, rules, and laws. Human understanding alone not only leads to massive consumption in workforce and materials but also leaves opportunities for subjective choice (including malicious subjectivity). It can’t be solved by informatisation alone, thus making AI useful. We call it: computer legal interpretation technology. For computer legal interpretation technology, a legal database for ports in various countries (such as gene banks of different blood types) will be established and improved first, including procedural law (such as XML data format of messages at ports in various countries, etc.) and substantive law (such as commodity codes, tariff rules, regulations, licensing systems, etc. at ports in multiple countries), then, the automatic generation and compliance translation of legal documents for multilateral ports will be realised through computer legal interpretation technology (mainly AI semantic interpretation, expert system, and machine learning technology, etc. of intermediate translation library with custom standard). The first case of computer port legal interpretation technology (AI technology is applied to cross-border off-site trade & industry) has been born in China. TEGGS system of Tuidian Technology will help enterprises save labour in classifying port documents, customs inquiry, and a bill-making entrustment worldwide through AI technology and will complete the automatic generation and connection of bilateral or multilateral electronic documents sets for customs clearance/declaration. The compliance sharing of AI technology and cross-border electronic evidence chain realises high efficiency and controllability of cross-border off-site trade & industry. 3. Off-site Trade & Industry-Oriented Industry Digitalization. Consumer rights shifted towards digitalisation due to the comprehensive digitalisation over trade matching, execution, and service. It will inevitably involve the digital integration to all products and market players to enhance the efficiency of the whole off-site trade & industry.

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Off-site trade & industry brings not only the leading to consumption upgrading but also changes in relations between global consumers and products and between consumers and market participants. Off-site trade & industry starts to promote the realisation of the digital mode of “demand-oriented production” starting from digital consumption. Product portrait and digital flow dominated by AI technology mean that the digital planning of the whole industry is integrated into the overall off-site trade & industry system, instead of the segmented industry digitalisation simply for productivity efficiency. Off-site trade & industry accelerate their integration into the real economy, which guides the initiative to form an orderly demand-oriented digital production mode. Off-site trade & industry supported by AI promotes the transformation of quality, efficiency, and power in products and industries, realises the digital transformation of industries, and plays a leading role in transforming the industrial chain, supply chain, and value chain of traditional sectors and enterprises and reshaping the digital value chain of global industries. Off-site trade & industry is based on advanced science-tech, which involves the technology neutrality and non-discrimination of pre-dominant and bottom-level integrated digital trade. However, the predominance of technology is magnified, which leads to the replacement of technology neutrality and non-discrimination by actual barriers today when unilateralism prevails. Therefore, it has become the focus in digital trade competition to maintain technological advantages and mutual technical assistance among community members. Late-development benefits, such as technological advantages relative to the “Belt and Road Initiative” countries, should be brought into play. Technologies within capabilities can be provided to these countries. The application of AI and electronic evidence chain technology in off-site trade & industry should be accelerated while promoting the digital transformation of domestic enterprises, by the way, to help enterprises in some countries the realise of digital transformation, to jointly build a safe and free digital community for the “Belt and Road Initiative”. Facing the complex international situation and the global economic recession, the trade digital chain can be made transparent to realise the whole process with high freedom and low-friction connection between participating trade units and offshore trade by using off-site trade & industry as a tool, specifically, AI technology (especially computer legal interpretation technology), encryption algorithm, a unified label of electronic documents and distributed data storage technology. The digital entrance of cross-border trade, which is the most basic, should be laid out while the whole offsite trade & industry chain is promoted. The digitalisation of international consumers should be directly started to seize a time window, accelerate participation in the digital layout of sinking markets in countries related to the “Belt and Road Initiative”, give birth to a 15-min digital convenience living circle in various countries, and start the construction of “Off-site Trade & Industry Community of the Belt and Road Initiative” in consumer-side. The deep intervention of AI not only improves the competitiveness of digital trade by greatly reducing labour costs but also strengthens the accuracy in digital trade impact assessment and countermeasure research.

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Substantial progress has not been made in negotiations on digital trade from organisations by WTO or other globalisations. However, definitions and rules put forward by various countries have been introduced to the world market through a series of bilateral and multilateral agreements. Digital innovation in trade and industrial structure should be carried out timely by China, giving full play to its leading advantages in digital technologies such as AI, 5G, and IoT to vigorously promote digital cooperation and layout in the “Belt and Road Initiative” trade. The construction of the “Off-site Trade & Industry Community of the Belt and Road Initiative” should be promoted through the regional structural innovation of “insideout” off-site trade & industry to give birth to a fair and reasonable order to digital globalisation. [The author is an expert committee on trade digitisation of Bureau of Quota and License Affairs, Ministry of Commerce, PRC, and the coor-dinator of academy and project in the Center for Culture of Science, Technology and Industry, Zhejiang University]

Afterword

Be Faster, AI The Science, Technology and Society (STS) focuses on relationships between research and development in science-tech and society, and between politics and culture, AND complex challenges faced by a science-tech society, social significance of science-tech development, and risks & disputes to science-tech. This direction not only intersects with research on philosophy of science and technology, philosophy of technology, history of science-tech thought, techno-culture, ecological philosophy but also is closely related to research on science-tech and innovation in sociology management, economics, etc. The issues studied have spawned many sub-fields, such as science-tech and economy, science-tech and innovation, science-tech and culture, science-tech and environment, science-tech and communication, science-tech and education, science-tech and military, science-tech and psychology, and science-tech and law. Since modern science, philosophy and humanities pursue the “universality” and “objectivity” of natural person society. The research object of science-tech and society has shifted from overview to the interactive mechanism in science-tech society, that is, to explore the dynamic structure and occurrence of science-tech practice in specific situations because the methodology of social construction theory derived from science-tech is gradually absorbed.1 Evolution in modernity and post-modernity thought has taken place due to the development of intelligent science and technology; that is, all original charm of seeking transcendental basis of value, order and norm has been degraded. The

1

Duan Weiwen, director/research fellow, Philosophy of Science and Technology Research Office, Institute of Philosophy, Chinese Academy of Social Sciences, and director of Science, Technology and Social Research Center, Chinese Academy of Social Sciences. Journal of Changsha University of Science and Technology (Social Science), No. 1, 2021.

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd. 2022 W. Zhang, The World of Dual-Brain, https://doi.org/10.1007/978-981-19-3820-7

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obstruction to responsibility penetration and uncertainty to the effect of pragmatic2 actions have shaken the status of human beings as the soul of all things, which has reached a brand-new cognitive boundary of the “nature of humans” in an intelligent world. It is expected that The World of Dual-Brain will lead to an in-depth exploration to “knowing” and “understanding” in thinking of a new civilisation, with “cognitive science as the forerunner”, rather than the research on the direct consequences brought by AI or an AI technology, and not a sci-fi imagination. It is a thinking creation that transcends ideology to recognise a new environment.3 First, it lies in the difference of “observation angles”. Observation is carried out in the “monistic universe”, which is integrated by the physical world, biological world, and spiritual world, and is not only historical but also more realistic, where the human, machine and nature are located, instead of being stuck in the cognition on the duality-world composed of human and nature. We see not only the existence and value of human beings but also the coexistence and value of human beings in human-machine society and the value of human existence and personality. It is a “people-oriented” concept under the cognition of an intelligent world rather than an anthropocentrism-oriented concept with multiplicity. Here, “people-oriented” is not only the subject but also the object and their unity, and it is the unity of “I”, “you”, “he”, “it”, and “they” in harmony. Secondly, it is different in the connotation of “relationship construction”. It is no longer the construction of interest-relations between natural persons in theory but returns to protecting human fundamental rights and respect for nature. The protection of basic human rights is put into the man-machine symbiosis where individual action, others action, and machine action connect with the human-machine community, the human-machine society, and the natural world. The Sociality Brain binds the whole universe and human world until it establishes an ecology in which humans, machines, and nature depend on each other. It is an integrated community of every biological individual, natural person group, unique machine agent and nature, not just a community composed of natural persons and organisations such as nation-state anymore. Furthermore, the difference in the “goal”. Human-machine symbiosis aims to develop the physical world, biological world, and spiritual world in harmony, where the sustainability of human collective value is to be realised. Modern Western humanism is optimistic in opposing superstition, advocating science against autocracy, advocating freedom against divinity, publicising human nature against feudalism, and promoting human liberation to a certain extent. However, they emphasise the subjective experience of human existence and emphasise human subjectivity, freedom & personality liberation; that is, what is concerned is individual liberation Pragmatism, derived from the Greek word π ρ α γ μ α, came into being in the modern philosophical school in the 1970s and became a mainstream trend of thought in the United States in the twentieth century. In the program of pragmatism, the determination of belief is taken as the starting point, action as the primary means, and effect as the highest goal. 3 Inspired by Prof. Sheng Xiaoming’s ideas in the Preface of The Sociality Brain. 2

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and value development in the previous humanism. For the human-machine symbiotic community, not only the personality development of biological persons should be realised, but more importantly, respecting, liberating, relying on, serving, and shaping people are regarded as value orientations and goals, and then put into the comprehensive liberation and development of all members in the human-machine hybrid society. It integrates scientism and humanism and the world outlook and methodology, where individualism and collectivism are unified in the human-machine symbiosis. Finally, it is different in “cultural deposits”. The people-oriented thought in modern and contemporary philosophy is not only opposed to the concept of taking God, nature as the core but also opposed to the concept of taking artefacts (something artificial such as commodities and money, instead of objects in nature) as the core and the concept of society-oriented or system-oriented. Throughout history in the past several hundred years, the relationship between human and nature, between person and person (society), and between body and mind has been increasingly tense and deteriorate. One of the keys lies in the loss of humanistic spirit integrally. For traditional humanism, its emergence and development are only to explore the relationship within the biological person, or between the biological person and object or social phenomena, which is based on the natural person society. However, it objectively positively affects the social practice in a specific time and space. In traditional humanism, the “human beings being an integral part of nature” under the great development of intelligent science-tech (the “nature” here contains everything in the universe and, of course, achievements and changes caused by the development of intelligent science-tech) has been ignored to a great extent. After all, it can’t be an action guide for human-machine symbiosis in the intelligent world because it ignores the complexity theory to support development. Scientific attitude supplemented by harmonious and benevolent consciousness, feelings for life and respect for natural nature are the starting point and destination of thinking about problems and dealing with affairs in human-machine symbiosis. Tolerance to human-machine should be the most desirable for human beings to treat objects including artefacts, so the mind-inspired philosophical thinking model of “multilevel and plural monism”, which integrates humanistic spirit in diversifying, has been created in the world of Dual-Brain. The social model of human-machine symbiosis in the world of Dual-Brain has arrived in silence. Efficient life scenes with strong-site in off-site are gradually being displayed. Digital off-site completely breaks away from shackles of geographical space. The whole economy is progressively free from the huge rights of the site; in other words, it is controlled by an off-site object and self-enhanced by some technology. Its law is governed by the self-growth power of a wisdom sharing system, which is a kind of substantial control caused by deep dependence and no longer influenced by real factors. Machine knowledge symbols with specific meanings also start to express their new meanings exactly in human-machine symbiosis. Systems about production, manufacture, trade and social public management will be transformed into an off-site Society Brain mind-inspired control system.

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There are still people at the scene. Many productions and services will still rely on on-site operations before off-site forms gradually regulate them. A new global Society Brain is in control of all limbs (any discussion on the spirituality of natural persons is excluded in the book). No one will escape from the control of “mindinspired” borderless wisdom sharing society brain, regardless of occupation, region, country, and class. It’s better to meet it as soon as possible if it can’t be avoided. At the initial stage of science and technology, contradictions between scientism and humanism, globalism and nativism have been increasingly dominated by human rights and local interests; meanwhile, boundaries among scientism, humanism, globalism, and nativism are penetrated by irresistible penetration of high-tech intelligent technology. This contradiction between development and competition, between division and integration, aggravate the conflict between scientism and humanism, between globalism and nativism, even the devastating war caused by the distribution of science-tech interests. Intelligent social governance will be global. Natural persons of different regions, nationalities, cultures, and beliefs will unite shortly when their survival is faced with common threats. The critical point of the development of global scientific humanism will come when “nativism can’t be immune to it” because of the intense penetration of high-tech. In the final analysis, the transformation of off-site economic civilisation is that of political rule mode for global human-machine symbiosis. The only thing that can be done is to pass this critical point through the penetration of intelligent high-tech. Perhaps the acceleration of AI and other high sci-tech is the only way to deal with the conflict between geopolitical interests and geopolitical conflict in the natural person society. It is the self-adaptation of human-machine symbiosis ecology, which is not entirely controlled by the human, directly but cannot be separated from the regulation and leading of human beings. Off-site economic civilisation shows a rise of the off-site economy, truly.4 Everyone interacts extensively with social persons and intelligent machines through the Society Brain. A new human-machine community is being constructed by social subjects who have equal access to personal interests through efficient and borderless transmission and sharing of the Wisdom Sharing System. Further, we can imagine that a life full of extreme happiness in the world of DualBrain within the earth’s bearing range has been opened by tens of billions of machine labourers, 2.4 billion biological persons, and 100 million new philosophers, blessed by “mind-inspired” based on Society Brain. It is the philosophical enlightenment brought about by the benevolence of “human beings being an integral part of nature” in modern science.

4

Zhang Weizhi. 2016. Off-site Economic Awareness. Hangzhou: Zhejiang University Press.

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We will eventually usher in a global world of Dual-Brain with the integration of scientism and humanism, a brand-new community of shared future that pursues freedom, equality, fairness, and justice. The harmony of human-machine symbiosis will be maximised in interactions among all things, thus realising human self-interest, inclusiveness, and mutual benefits.

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