One of the ways in which artificial intelligence can be a useful tool in the scientific study of religion is in developing a computational model of how the human mind is deployed in spiritual practices. It is a helpful first step to develop a precise cognitive model using a well-specified cognitive architecture. So far, the most promising architecture for this purpose is the Interacting Cognitive Subsystems of Philip Barnard, which distinguishes between two modes of central cognition: intuitive and conceptual. Cognitive modelling of practices such as mindfulness and the Jesus Prayer involves a shift in central cognition from the latter to the former, though that is achieved in slightly different ways in different spiritual practices. The strategy here is to develop modelling at a purely cognitive level before attempting full computational implementation. There are also neuropsychological models of spiritual practices which could be developed into computational models.

This chapter comprehensively lays out all the possible ways that artificial intelligence (AI) might interact with Jewish sources as their relationship develops over the next many years. It divides the scope of the relationship into three parts. First, it engages with questions of moral agency and their potential interactions with Jewish law, and suggests that this path, while enticing, may not be particularly fruitful. Second, it suggests that Jewish historical sources generally distinguish human value from human uniqueness, and that there is therefore quite a bit of room to think of an AI as a person, if we so choose, without damaging the value of human beings. Finally, it considers how Jewish thought might respond to AI as a new height of human innovation, and how the human–AI relationship shares many characteristics with the God–human relationship as imagined in Jewish sources.

Technology has been an integral part of biological life since the inception of terrestrial life. Evolution is the process by which biological life seeks to transcend itself in pursuit of more robust life. This chapter examines transhumanism as the use of technological means to enhance human biological function. Transhumanists see human nature as a work in progress and suggest that by responsible use of science, technology and other rational means, we shall become beings with vastly greater capacities and unlimited potential. Transhumanism has religious implications.

This chapter explores issues for Islam in relation to religious themes arising from developments in artificial intelligence (AI), conceived both as a philosophical and scientific quest to understand human intelligence and as a technological enterprise to instrumentalise it for commercial or political purposes. The monotheistic teachings of Islam are outlined to identify themes in AI that relate to central questions in the Islamic context and to addresses nuances of Islamic belief that differentiate it from the other Abrahamic traditions in consideration of AI. This chapter draws together the existing sparse literature on the subject, including notable applications of AI in Islamic contexts, and draws attention to the role of the Muslim world as a channel and expositor of knowledge between the ancient and modern world in the pre-history of AI. The chapter provides foundations for future scholarship on Islam and AI and a resource for wider scholarship on the religious, societal and cultural significance of AI.

This chapter reviews progress in the field of artificial intelligence, and considers the special case of the android: a human-like robot that people would accept as similar to humans in how they perform and behave in society. An android as considered here does not have the purpose to deceive humans into believing that the android is a human. Instead, the android self-identifies as a non-human with its own integrity as a person. To make progress on android intelligence, artificial intelligence research needs to develop computer models of how people engage in relationships, how people explain their experience in terms of stories and how people reason about the things in life that are most significant and meaningful to them. A functional capacity for religious reasoning is important because the intelligent android needs to understand its role and its relationships with other persons. Religious reasoning is taken here not to mean matters of specific confessional faith and belief according to established doctrines but about the cognitive processes involved in negotiating significant values and relationships with tangible and intangible others.

This chapter examines the various trajectories of Christian reflection on current and potential developments in artificial intelligence (AI). It reviews the theological questions generated by the emergence of intelligent machines and explores some of the most interesting solutions proposed in response to these quandaries. The first part is dedicated to inquiries about hypothetical AI developments and their potential implications for Christian theology. Could intelligent machines become authentic selves? If so, could they also partake in the image of God? Could the Christian imaginary envisage a future where robots develop their own religiosity and robotheologies? Could robots also aspire to be saved? The second section adopts a theological anthropological angle of inquiry, considering how insights gained from AI may contribute to refining this approach. What do our fascination with AI and our deep desire to create an intelligent other reveal about human nature? How would our theological self-understanding change if intelligent machines became ubiquitous?

Recent progress has been made towards developing automated companions for the elderly. Building on work in the early days of artificial intelligence that showed that computers could deliver non-directive counselling, the possibility arises that computers could be used to provide people with an opportunity for spiritual conversation. Research using Wizard-of-Oz methodology shows that at least some people find it helpful to have spiritual conversations with what they believe to be an avatar, and work using GPT-3 shows that computers can be an acceptable interlocutor in spiritual conversation. The possibility now arises of developing a spiritual companion that would be personalised for a particular individual and become familiar with their spiritual life. This would not, in every way, replace a human spiritual guide, but could provide a resource that at least some people would find valuable and would assist in their spiritual development.

Simulating religion through computer modelling can demonstrate how fragmentary theories relate, untangle individual lines of causal influence, identify the relative importance of causal factors and enable experimentation that would never be possible (or ethical) in the real world. This chapter reviews the application of computational modelling and simulation to religion, presents findings from specific simulation studies and discusses some of the philosophical issues raised by this type of research. Social simulations are artificial complex systems that we can use to study real-world complex systems. The best of these simulation models are carefully validated in relation to real-world data. Multilevel validation justifies confidence that the causal architecture of the simulation reflects real-world causal processes, thereby delivering an invaluable proxy system into the hands of researchers who study religion.

This book is meant for the serious practitioner-to-be of constructing intelligent machines. Machines that are aware of the world around them, that have goals to achieve, and the ability to imagine the future and make appropriate choices to achieve those goals. It is an introduction to a fundamental building block of artificial intelligence (AI). As the book shows, search is central to intelligence.

Clearly AI is not one monolithic algorithm but a collection of processes working in tandem, an idea espoused by Marvin Minsky in his book The Society of Mind (1986). Human problem solving has three critical components. The ability to make use of experiences stored in memory; the ability to reason and make inferences from what one knows; and the ability to search through the space of possibilities. This book focuses on the last of these. In the real world we sense the world using vision, sound, touch, and smell. An autonomous agent will need to be able to do so as well. Language, and the written word, is perhaps a distinguishing feature of the human species. It is the key to communication which means that human knowledge becomes pervasive and is shared with future generations. The development of mathematical sciences has sharpened our understanding of the world and allows us to compute probabilities over choices to take calculated risks. All these abilities and more are needed by an autonomous agent.

Can one massive neural network be the embodiment of AI? Certainly, the human brain as a seat of intelligence suggests that. Everything we humans do has its origin in activity in our brains, which we call the mind. Perched on the banks of a stream in the mountains we perceive the world around us and derive a sense of joy and well-being. In a fit of contented creativity, we may pen an essay or a poem using our faculty of language. We may call a friend on the phone and describe the scene around us, allowing the friend to visualize the serene surroundings. She may reflect upon her own experiences and recall a holiday she had on the beach. You might start humming your favourite song and then be suddenly jolted out of your reverie remembering that friends are coming over for dinner. You get up and head towards your home with cooking plans brewing in your head.

Knowledge is necessary for intelligence. Without knowledge, problem solving with search is blind. We saw this in the last chapter. In general, knowledge is that sword in the armoury of a problem solver that can cut through the complexity. Knowledge accrues over time, either distilled from our own experiences or assimilated from interaction with others – parents, teachers, authors, coaches, and friends. Knowledge is the outcome of learning and exists in diverse forms, varying from tacit to explicit. When we learn to ride a bicycle, we know it but are unable to articulate our knowledge. We are concerned with explicit knowledge. Most textbook knowledge is explicit, for example, knowing how to implement a leftist heap data structure.

In a well known incident from ancient Greece, it is said that Archimedes, considered by many to be the greatest scientist of the third century BC, ran naked onto the streets of Syracuse. King Hieron II was suspicious that a goldsmith had cheated him by adulterating a bar of gold given to him for making a crown. He asked Archimedes to investigate without damaging the crown. Stepping into his bathtub Archimedes noticed the water spilling out, and realized in a flash that if the gold were to be adulterated with silver, then it would displace more water since silver was less dense. This was his epiphany moment when he discovered what we now know as the Archimedes principle. And he ran onto the streets shouting ‘Eureka, eureka!’ We now call such an enlightening moment a Eureka moment!