Emotions and Computers (AI)

A common focus in discussions regarding humans and Artificial Intelligence (AI) systems is the lack of emotions in the latter and so the failure to detect and utilise such when communicating with the former. With the work done here, through identifying an abstract domain model for all meaning derivation, these issues start to blur in that the model shows how (a) basic meaning is derived in the human brain and (b) how to encode the classes of meanings derived in the brain in AI systems; this does not necessarily make the AI systems 'emotional' but it allows for interpretation of emotional assessments and extraction of details from such 'holistic' communications. These details can then be used in communication with humans to extract finer details as well as give guidance in how the situation will develop.

Thus when humans communicate emotionally, there is a lot of content that is not 'obvious' in that the communication is mostly in parallel. By understanding the properties of the classes of emotional meanings it is now possible to convert the parallel into the serial and so make all of that 'hidden' content available for consideration by non-emotional AI systems.

The particular software program associated with the Emotional I Ching (EIC) manifests the translation possible given one specialist domain, derived from recursing a dichotomy, into meanings derived in some other specialist domain also derived from recursion of a dichotomy. In the assessing of situations our neurological, cognitive, and emotional systems use the ONE methodology, with symbols allowing us to re-interpret situations through use of labels. Thus what is generic 'fight' in the specialist domain of human emotions is generic 'yang' in the specialist domain of I Ching; the labels differ but the core, generic, qualities are found to be the same since the labels map the ONE set of meanings we all share as human beings to specific contexts - thus we derive 'difference' from 'sameness'. (See the diagrams in the above domain model link, or in the sample of the Emotional I Ching book (pdf file, 50 pages).

This encoding of classes of meanings allows for exploitation of such to allow for communication of a computer system with a human where all the human does is make emotional assessments of situations through answering generic questions and these are translated by the computer system into a different form of representation - in the case of this website, yang/yin forms of representation. Due to the specialist form of representation in the I Ching, we are able to extract lots of details from these emotional assessments - details often hidden in those assessments (or more so, transmitted holistically, and so in parallel and thus out of conscious awareness where conscious awareness requires the serial to derive language to analyse and lead to richer understanding through experiencing the details).

What we see here is akin to the associations that can come from the hearing of the first note of one's favorite song, that note accesses the full details of the song and its associations (this reflects a holographic-like system where the correct frequency (called the reference beam) can elicit a holographic image. There is a tie here to recursion of dichotomies where we can identify interference patterns that set-down associative memories and so rich meanings accessable from a single musical note)

As the IDM abstract domain model covers, we can identify in the act of recursion an emergent property where the mechanical nature of the recursion, and so a possible heading into a infinite regress, gives way to an organic nature in the form of an emerging language. This development acts as a brake to the regress and allows for self-referencing where specialist perspectives derived from recursion can describe themselves - they become autological.

The Emotional I Ching translates, through the abstract domain model, the vague elements of the language of emotion into the vague elements of the language of yang/yin where the formal structure of the latter allows for precision in deriving meanings and as such introduces us to a whole new realm of understanding - we start to see the parallel, holistic, elements of our being and in doing so are introduced to mechanisms to refine those elements, to use the serial to refine the parallel, to use logic and reason to refine our intution and in return use a developed intuition to refine our reason.

The Emotional I Ching covers an astonishing discovery and introduces us to getting a better understanding of our sub-conscious and unconscious and how we, as holistic beings, interact with our environment; the discovery also reveals the presence of 'purpose' in that the nature of this 'language of the vague' includes the encoding of the whole in all parts and that includes the class of meaning we call 'purpose'; being a class of meaning the 'purpose' is vague and more fitting a group than an individual in that our individual consciousness is the 'random' element that allows us to fit-in to local context conditions as individuals. However, understanding the generic 'purpose' of some situation can aid in the actions of that consciousness.

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