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Artificial Intelligence shows why atheism is unpopular

#1
C C Offline
https://www.theatlantic.com/internationa...sm/565076/

EXCERPT: . . . Well, you make your best guess and hope the policy you chose works out. But it might not. [...] You can, however, experiment like that with virtual people. And that’s exactly what the Modeling Religion Project does. An international team of computer scientists, philosophers, religion scholars, and others are collaborating to build computer models that they populate with thousands of virtual people, or “agents.” As the agents interact with each other and with shifting conditions in their artificial environment, their attributes and beliefs—levels of economic security, of education, of religiosity, and so on—can change. At the outset, the researchers program the agents to mimic the attributes and beliefs of a real country’s population using survey data from that country. They also “train” the model on a set of empirically validated social-science rules about how humans tend to interact under various pressures.

And then they experiment: Add in 50,000 newcomers, say, and invest heavily in education. How does the artificial society change? The model tells you. Don’t like it? Just hit that reset button and try a different policy. The goal of the project is to give politicians an empirical tool that will help them assess competing policy options so they can choose the most effective one. It’s a noble idea: If leaders can use artificial intelligence to predict which policy will produce the best outcome, maybe we’ll end up with a healthier and happier world. But it’s also a dangerous idea: What’s “best” is in the eye of the beholder, after all.

[...] Another project, Forecasting Religiosity and Existential Security with an Agent-Based Model, examines questions about nonbelief: Why aren’t there more atheists? Why is America secularizing at a slower rate than Western Europe? Which conditions would speed up the process of secularization—or, conversely, make a population more religious?

Shults’s team tackled these questions using data from the International Social Survey Program conducted between 1991 and 1998. They initialized the model in 1998 and then allowed it to run all the way through 2008. “We were able to predict from that 1998 data—in 22 different countries in Europe, and Japan—whether and how belief in heaven and hell, belief in God, and religious attendance would go up and down over a 10-year period. We were able to predict this in some cases up to three times more accurately than linear regression analysis,” Shults said, referring to a general-purpose method of prediction that prior to the team’s work was the best alternative.

Using a separate model, Future of Religion and Secular Transitions (FOREST), the team found that people tend to secularize when four factors are present: existential security (you have enough money and food), personal freedom (you’re free to choose whether to believe or not), pluralism (you have a welcoming attitude to diversity), and education (you’ve got some training in the sciences and humanities). If even one of these factors is absent, the whole secularization process slows down. This, they believe, is why the U.S. is secularizing at a slower rate than Western and Northern Europe.

“The U.S. has found ways to limit the effects of education by keeping it local, and in private schools, anything can happen,” said Shults’s collaborator, Wesley Wildman, a professor of philosophy and ethics at Boston University. “Lately, there’s been encouragement from the highest levels of government to take a less than welcoming cultural attitude to pluralism. These are forms of resistance to secularization.”

MORE: https://www.theatlantic.com/internationa...sm/565076/
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#2
Jon Bain Offline
(Jul 25, 2018 05:37 AM)C C Wrote: https://www.theatlantic.com/internationa...sm/565076/

EXCERPT: . . . Well, you make your best guess and hope the policy you chose works out. But it might not. [...] You can, however, experiment like that with virtual people. And that’s exactly what the Modeling Religion Project does. An international team of computer scientists, philosophers, religion scholars, and others are collaborating to build computer models that they populate with thousands of virtual people, or “agents.” As the agents interact with each other and with shifting conditions in their artificial environment, their attributes and beliefs—levels of economic security, of education, of religiosity, and so on—can change. At the outset, the researchers program the agents to mimic the attributes and beliefs of a real country’s population using survey data from that country. They also “train” the model on a set of empirically validated social-science rules about how humans tend to interact under various pressures.

And then they experiment: Add in 50,000 newcomers, say, and invest heavily in education. How does the artificial society change? The model tells you. Don’t like it? Just hit that reset button and try a different policy. The goal of the project is to give politicians an empirical tool that will help them assess competing policy options so they can choose the most effective one. It’s a noble idea: If leaders can use artificial intelligence to predict which policy will produce the best outcome, maybe we’ll end up with a healthier and happier world. But it’s also a dangerous idea: What’s “best” is in the eye of the beholder, after all.

[...] Another project, Forecasting Religiosity and Existential Security with an Agent-Based Model, examines questions about nonbelief: Why aren’t there more atheists? Why is America secularizing at a slower rate than Western Europe? Which conditions would speed up the process of secularization—or, conversely, make a population more religious?

Shults’s team tackled these questions using data from the International Social Survey Program conducted between 1991 and 1998. They initialized the model in 1998 and then allowed it to run all the way through 2008. “We were able to predict from that 1998 data—in 22 different countries in Europe, and Japan—whether and how belief in heaven and hell, belief in God, and religious attendance would go up and down over a 10-year period. We were able to predict this in some cases up to three times more accurately than linear regression analysis,” Shults said, referring to a general-purpose method of prediction that prior to the team’s work was the best alternative.

Using a separate model, Future of Religion and Secular Transitions (FOREST), the team found that people tend to secularize when four factors are present: existential security (you have enough money and food), personal freedom (you’re free to choose whether to believe or not), pluralism (you have a welcoming attitude to diversity), and education (you’ve got some training in the sciences and humanities). If even one of these factors is absent, the whole secularization process slows down. This, they believe, is why the U.S. is secularizing at a slower rate than Western and Northern Europe.

“The U.S. has found ways to limit the effects of education by keeping it local, and in private schools, anything can happen,” said Shults’s collaborator, Wesley Wildman, a professor of philosophy and ethics at Boston University. “Lately, there’s been encouragement from the highest levels of government to take a less than welcoming cultural attitude to pluralism. These are forms of resistance to secularization.”

MORE: https://www.theatlantic.com/internationa...sm/565076/

Is there a distinction between true believers and sacramentarians?
A sacramentarian uses religion simply as an analogy, but does not take it literally.

What about people who have spiritual tendencies but detest organised religion?
Does the modelling take into account the portion of the population that is agnostic?

What about people that label themselves 'athiest' but then give agnostic reasons for this
without properly understanding the differences in the terminology. This latter group
seems to me to be the bulk of Western society. But they have a disparaging attitude to 
'organised' religion, and thus prefer a term that goes against that regardless of formal definition.

The overall tone seems to be biased in favor of atheism.
Surely this would only be a meaningful study if it was designed by agnostic persons?

Or is there an agenda?
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#3
Syne Offline
(Oct 26, 2018 11:38 PM)Jon Bain Wrote: Is there a distinction between true believers and sacramentarians?
A sacramentarian uses religion simply as an analogy, but does not take it literally.
That seems like an idiosyncratic definition of sacramentarian, where its actual definition only means that the Eucharist (hence sacrament) is symbolic, not the whole religion.
Quote:What about people that label themselves 'athiest' but then give agnostic reasons for this
without properly understanding the differences in the terminology.
Or those that call themselves atheist but still believe in some form of higher power.
Reply


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