Wang Haiming
researcher at the Zhejiang Academy of Social Sciences, Distinguished Researcher at the Zhejiang Digital Development and Governance Research Center of Zhejiang University, Chair Professor at the Digitalization and Rule of Law Research Center of the College of Science and Technology of Ningbo University, Zhejiang Province “Zhijiang Youth” Social Science Scholar
Key Objectives
1. Social changes promote the resonance of justice
2. Complexity: Justice that needs to be taken seriously
3. The contemporary purpose of justice
It is precisely to start from the ultimate affirmation of life in this world and regard human problems as the source of all inspiration.
- [French] R. Bourdieu's "Sense of Practice"
Currently, human civilization is undergoing a three-dimensional, multi-factor, panoramic digital intelligence transformation. In the future, as digital intelligence changes in depth, human society will further expand into an era beyond contemporary imagination.
The transformation of digital intelligence will not only bring about major changes in the elements, structure, and form of civilization, but the nature and evolution of human beings will also undergo unprecedented changes.
1. Social changes promote the resonance of justice
In the long history, justice, as the overarching and soul of the public construction of social civilization, has always resonated with the changes of human civilization. The ever-changing social structure and the ever-accumulating scientific rationality resonate and promote human civilization to continuously adapt and develop justice (including justice concepts, justice logic, justice practices and justice feelings) that are consistent with the fluctuating social civilization.
The vast history of human development is a history of humanities in which human beings continue to "know themselves". With the accumulation of scientific rationality, human beings' understanding of themselves has been continuously blessed by scientific rationality. Human beings have peeled off and removed the chaos, mystery and witchcraft that shrouded themselves layer by layer.
De-centering and de-sacred reconstruction
Before Copernicus proposed the heliocentric theory, human beings in agricultural civilization generally understood man and the external environment, man and God, under the influence of geocentric view and creationism. Natural inequality is rooted deep in the thinking of the times. With the rational changes brought about by astronomical science, the geocentric view was completely abandoned, and the heliocentric theory was gradually confirmed. Human beings have experienced a major disenchantment in their self-understanding - the decentralization of subject understanding, and a decentralized reconstruction of human thought: the earth and human beings are no longer the center of the universe.
In the middle of the 19th century, the industrial revolution developed into full swing, and human thought initiated a de-sacred reconstruction of the subject. This reconstruction is a major change brought about by the innovative theory of biological science. In 1859, Darwin published "The Origin of Species", proposing the theory of evolution and advocating that organisms evolve. This theory has strongly impacted the creationism that has shrouded human civilization for a long time. The theory of evolution strips away the mystery of the human subject - man is not a creation of God. Man, like other creatures, is a product of natural evolution. The theory of evolution reconstructs the secularity of the civilized subject. The physical existence of humans and other creatures has biological and environmental characteristics, and overall revokes the sacred position of humans in the biological kingdom. The theory of evolution stripped away the sanctity of the human subject. After that, Nietzsche further philosophically completely cut off the relationship between man and God.
Before the decentering and desacral reconstruction took place, many thinkers in ancient and medieval times believed that human beings are inherently unequal, not only in their talents and strengths, but also in their basic values and moral status. In this view, serfs, slaves, and women were not supposed to be treated equally: instead, they were supposed to live quietly under the yoke of their masters and superiors. This was what justice meant in those days. These principles are derived from tradition, or from the "laws of nature," or even from the Word of God. Boethius believes in "The Consolation of Philosophy": "God's providence arranges everything and arranges various affairs in the world to operate in different positions... People who do not understand God's arrangements will curse their own destiny. But those who understand take comfort in God’s complete provision."In those days when the geocentric view and creationism were mixed, the existence of social phenomena and social structures such as social inequality and social hierarchy were understood to be God's arrangements or fate's arrangements, which were not unjust; on the contrary, they were the justice of divine creation. The secular manifestation. Even Aristotle advocates that justice is a moral virtue, but the virtue of justice it refers to still discusses the distributive and corrective nature of justice from an anthropocentric perspective. Stotle defined slaves as "instruments of life" and believed that there could be no justice in an "absolute sense" between a man and his slaves because they were part of his property.
Since the mid-20th century, the rights of the environmental system have been limited. It has gradually become a key consideration for green development and sustainable development. As a type of diverse life system on the earth, human beings’ rights to survival and development are related to those of other living entities, as well as environmental protection, biological protection, and ecological protection. The relationship between them needs to be placed holistically under the issue of environmental justice in order to construct a balanced theoretical framework. Heliocentrism is a turning point in the decentralized existence of human beings. In this process, human beings examine and reconstruct the relationship between people. Over time, people began to move away from nationalism, racism, and sexism. The abolitionist movement in the United States in 1865 marked an important milestone in this process. Humanity was no longer "owned" and ethics transcended "race." Tags. Black people, women, and all people have found a place in the sun of ethical theory, if not always in practice. But "speciesism" or "human chauvinism" remains, and animal rights are an extension of morality. A logical stage. In recent times, human civilization has re-examined human rights to survival, development and the environment from the perspective of justice, and gradually developed the theory of environmental justice, and the relationship between humans and the environment, humans and the rest of the biological kingdom revealed by the theory of evolution. The connection between species is also an extremely important theoretical source for the development of biological rights and environmental justice.
Reconstructing pure rationality and self-determination
After Copernicus proposed the heliocentric theory, we re-understood "man" and became a part of the humanities research in continental Europe at that time. The central issue. Descartes , the founder of modern philosophy, proposed an extremely important proposition: "I think, therefore I am." This proposition reflects the understanding of people as independent, purely rational beings that emerged in Europe in the mid-17th century. This trend of thought.
In the 1920s, Freud based on his long-term psychoanalytic research, he proposed that human beings have an "unconscious mind", that is, human existence is not a completely rational existence, but consciousness, preconscious and the overall existence of the unconscious. This research reveals a more comprehensive and three-dimensional practical subject, and social civilization has achieved further understanding and reconstruction of people. Since the 1940s, Simon and others have carried out the theory of complete rationality. Criticism was put forward, and it was proposed to consider the constraints that limit the information processing ability of decision-makers, and the theory of bounded rationality was gradually constructed. bounded rationality specifically places people in the decision-making environment, revealing that people in the decision-making environment have cognitive limitations and are constrained by their information processing capabilities. The theory of bounded rationality clarifies the finitude of human beings in decision-making situations, and is another disenchantment of modern rationality on the inherent stipulations of human subjects.
Professor Zimbardo elaborated in "The Lucifer Effect" a psychological experiment that simulated prison at Stanford University in the 1970s. The research results profoundly revealed that the power of institutions and groups has a huge impact on individual behavior. Influence. The research denies the idiosyncratic theory and gradualism that evil is deep-rooted and has shrouded human civilization for a long time. It reveals that situations and systems that are common in human society release power and change individual temperaments. However, countless atomized individuals in situations and systems do not have complete control. Self-determination and strength to resist influence and dominance from situations and systems.
With the expansion of modern scientific rationality, the beautiful settings of the natural state of human beings - pure rationality and complete autonomy - by the sages have been disenchanted one by one; the practical characteristics of individuals have gradually been cleared up, and individuals have suffered from many irrational factors and situational factors. , The influence of systemic factors - unconsciousness, subconsciousness, situation, environment, and groups have a huge impact on the behavior of human individuals, and even decisively shape it. This promotes the evolution of justice concepts, justice systems and justice logic in the process of disenchantment of human civilization. In the process of human civilization's reconstruction of the subject's pure rationality and self-determination, the concept of justice as a whole has evolved from natural law justice ( Grotius ; Locke ; Hobbes ) to society. Legal justice ( Yelin ; Ehrlich; Pound ); it has gradually evolved from emphasizing formal justice and political justice to emphasizing procedural justice and substantive justice.
Institutionally, the subject system has evolved from political personality in natural law to legal personality centered on the subject's self-determination will. Traditional justice insists on the basic principle that individuals should be responsible for all their personal behaviors. The reason why individuals must bear behavioral responsibility is because they are considered subjectively malignant in ethical concepts; the elimination of pure rationality and the elimination of conscious reconstruction promotes responsibility With the development of justice, the accountability system has developed from the fault principle to the no-fault principle , and then evolved into fairness responsibility . Reconstruction of pure rationality and self-consciousness has brought about social changes. Individuals, as limited rational beings, cannot completely dominate and self-determine their actions. Naturally, individuals cannot be held responsible for all their actions. Since then, issues such as subject exemption (exemption of minors, exemption of mentally ill persons, fair exemption), situational exemption (emergency avoidance, legitimate defense), protection of the weak, and social security have gradually been included in the scope of justice.
The logic of justice also differentiates from self-responsibility into the theory of protecting the weak and the theory of social welfare. Among them, the idea of a new role for the state represented a fundamental change, which had hitherto been mainly limited to activities that expanded the wealth and power of the monarch. The idea that one of the central purposes of the state was to improve all members of society—their health, skills and education, longevity, productivity, ethics, and family life—was novel. Since the 19th century, people's welfare has been increasingly seen not just as a tool to strengthen the country's capabilities, but as an end in itself. With the expansion of the embeddedness of industrial technology, the social structure of small farming civilizations with a small population has undergone fundamental changes. In the torrent of industrialization and urbanization, the social life of large-scale industrial production and dense settlement seems to have magical power. People have emerged This is an extremely close state of interconnectedness and mutual influence. People seem to have formed an overall community of destiny. The welfare of the connected group has become the basic content of justice, and ensuring justice has become the fundamental mission of the country.
At the end of the 20th century and the beginning of the 21st century, with the advancement of digital technology , intelligent technology, and biotechnology, the social elements, social structures, and social forms of human civilization have gradually taken on unprecedented new characteristics, and some more complex issues have emerged in the field of justice.
2. Complexity: Justice that needs to be taken seriously
Currently, human civilization is in the early stage of digital intelligence transformation. Digital intelligence transformation is a complex process. Contemporary justice faces challenges and problems that need to be solved. The practical construction carried out is also extremely complex. Complexity is a more appropriate foundation and starting point for understanding contemporary justice.
The complexity of differentiation
In the turbulent era, human civilization is undergoing digital and intellectual changes, and human civilization is facing the third disenchantment of rationality. The differentiation in the development direction of public construction - the "objectification" of the subject and the "subjectification" of the object .
1. The "objectification" of the subject
Human beings in the process of digital intelligence transformation are faced with the differentiation between the "objectification" of the subject and the "subjectification" of the object. With the rise of information digitization, intelligence and other technologies, information networks have gradually developed from web1.0 to web2.0 and web3.0. Since the information network web2.0, natural person subjects are not only consumers of the network and information, but also producers of information.Frank Webster points out that users such as blogs, social networks, wikis and online forums can consume information and produce information - leading to the invention of the new term "prosumer". While individuals obtain and consume information, their personal world also leaves a large amount of digital information in the digital space. After entering web3.0, it has developed into the Internet of Everything. Not only the external world and environment of the individual are embedded in the digital network, but the individual is also abstracted as a "connection point". The personal world becomes part of the digital network, and those belonging to, about, and targeted The personal world of individuals, published and experienced by individuals, and related to individuals is constantly being digitized and embedded in digital intelligence networks. Individuals and their personal world are linked, observed, and evaluated, and their abilities, traits, and preferences are , the image as a whole is evaluated, shaped and controlled by this digital intelligent network.
Currently, the law of natural selection is beginning to be broken and replaced by the law of intelligent design - and inorganic life engineering is one of the three intelligent design laws on par with bioengineering and bionic engineering. The electronicization of the human body seems to be a further prospect for the development of human civilization. Society needs tangible interfaces to make the human body smarter. Technology can enhance our five senses and optimize our physical abilities by adapting and responding to the way we already function in the world: with natural gestures, expressions, movements and sounds. At present, technology and the human body are integrated - the integration of humans and machines has become a development direction that overcomes human shortcomings and is full of temptations. In the process of human-machine integration, human individuals have simultaneously become the objects of technological transformation. Researchers point out that when the human body can be built and dismantled like Lego bricks , and when human intelligence and emotions can be plug-and-play like a USB flash drive, our personality identity, life identity and even culture itself will be affected. will fall apart.
2. The “subjectification” of the object
The “objectification” of the subject brings new challenges to the current subject theory of justice. With the further development of digital intelligence technology and the in-depth research on the brain's neural information processing mechanism, human-computer interaction fusion technology and consciousness sustainability technology may become a reality. Ethically, another issue—the “subjectification” of objects—will also arise. Does the manufactured "intelligent robot" have the same subject personality as a human individual? Does the "intelligent robot" as an object in the traditional sense have a "subject" personality? Can it become the spouse, heir, or partner of a human individual? Questions such as these show the complexity that the construction of justice will inevitably face in the process of digital intelligence changes.
Luciano Floridi discusses the minimum logical structure in action from the perspective of information action in "Information Ethics" - the binary relationship between an agent and a passive person. In the process of change, human beings will become information-based organisms in the information circle and face basic ethical issues. Constructing and expressing an information ethics has become an urgent task for mankind. There is no doubt that in the era of digital intelligence, human beings have been disenchanted all the way from the ancient center of the universe and divine creation to natural evolution and pure rationality. Human beings have developed to the point where they can only serve as a kind of information body and will have to interact with nature. The environment (natural environment, modified environment and information environment) is shared by agents and artificial agents. Even people have to worry about whether artificial intelligence will surpass humans and replace humans in the future.
In the age of digital intelligence, human civilization is facing subject differentiation and reconstruction. This is an unprecedented challenge for human civilization. We need to be extremely concerned about human civilization and seriously reflect on its prospects for change. Natural bodies, human-machine combinations, and artificial intelligence bodies jointly constitute an information circle community. What social rights and interests do artificial agents enjoy, what responsibilities do they bear, how are conflicts among various information bodies coordinated, and how are their rights and interests protected? These questions are exactly the issues of the times faced by the practice of justice. The complexity of the
scene
In the process of digital intelligence transformation, not only does the trend of vision differentiation present complexities and uncertain risks that are extremely challenging and need to be taken seriously; even the current transformation scene also has many complexities that need to be taken seriously. question.
1. Subject Imbalance: The Big Other of Digital Intelligence and the Digital Witan
In the era of digital intelligence, information continues to converge on digital intelligence platforms. The digital intelligence platform thus gains the energy to shape the information environment, information behavior, information relationships, and social structure, and further exerts influence and control on the information body by shaping the carrier, such as forming " information cocoon room " and conducting "digital Portraits”, shaping “echo chambers” and more.
digital intelligence empowers the platform, and the digital intelligence platform has thus gained tremendous power - controlling and deciding the development and launch of various applications, decisively controlling algorithm rules and algorithm-related logic, controlling and dominating big data, Dominate and influence social public opinion and individual information self-determination... The digital intelligence platform is the true giant and the big other in the era of digital intelligence. From the moment this power is obtained, before it is tested for legitimacy, digital intelligence platforms are prone to “giant bloat syndrome.” Shoshana Zubov believes that the formation of the “big other” stems from the rise of instrumental power. The transformation of digital intelligence has brought about new structures and new forms of social power, and instrumental power has risen accordingly. The big Other who has lost instrumental power, catalyzed by the imagination of "giantism", the instrumental power of the market system and social system is prone to serious digital power and power imbalance, resulting in many injustices.
"Gigantism" may not only bring about digital intelligence, but may also breed digital intelligence. Ignas Capokas quoted the song "Every breath you take, every move you make, every step you take, I'll be watching you" and believes that this is the pervasive surveillance of social individuals by digital intelligence monitoring platforms. image description. If digital intelligence surveillance goes to extremes and becomes digital intelligence surveillance, it will break away from the foundation and boundaries of social justice and slip into the dangerous situation of digital intelligence. Numerous Chilean Vitans are extremely destructive to individuals, societies, and countries. Digital intelligence may bring about such social scenes, endanger the legitimate rights of individuals and society based on justice, and undermine social justice. This is a public construction (such as legal system, public policy, etc.) in the process of social civilization’s digital transformation. ) requires special vigilance.
2. Application Imbalance: Loss of Publicity and Digital Intelligence Divide
The social embeddedness of applications has gradually risen from a substitute online choice to an alternative, non-selective online life for the production and life of the entire society, and has gained a sense of social influence. and individual compulsion and exclusivity. A social illusion has gradually emerged. This illusion believes that the government, society and individuals seem to have been able to realize social production and social life as a whole in the digital intelligence space. Face-to-face communication between people in the real world is gradually dissolving, and the communicative and self-contained publicity that society has long formed is constantly deconstructed and shrinking.
digital intelligence, and exclusive applications have brought about a series of social problems. Objectively speaking, the digital intelligence literacy of social groups is uneven. Faced with digital intelligence and exclusive applications, social groups will become differentiated. Social groups with weak mathematical literacy are often at a disadvantage and prone to discrimination. The emergence of digital refugees, digital immigrants, digital natives and other groups, digital intelligence applications have developed into the only channel to verify identity, assess risks and allocate resources, indicating that society is experiencing "profound discrimination, making supervision more than just an individual" A privacy issue is also a social justice issue.”
In the face of digital intelligence applications, the gap in digital intelligence literacy among social groups may magnify into a digital intelligence gap, and disadvantaged groups face many injustices in education, employment, medical care, tourism and other fields. Researchers point out that allocating resources (jobs, educational opportunities) based on factors that individuals cannot determine themselves will bring social injustice. The potential digital intelligence gap behind the application of digital intelligence, and the social injustice issues that the digital intelligence gap may cause, are an aspect that cannot be ignored in contemporary justice practice.
3. Algorithm unfairness: Algorithm configuration and structural imbalance. The essence of the
algorithm is to build data association. In the era of digital intelligence, with the development of markets and countries, algorithms will be increasingly used to determine how we obtain important public interests in society. Algorithms have become a new and important mechanism for distributive justice.Algorithms participate in resource allocation and perform algorithmic allocation of resources. This function is gradually developed in the process of digital intelligence transformation. The development of the
algorithm configuration function reflects the inherent stipulations of the development of contemporary civilization - the basic logic of justice is moving from the "veil of ignorance" to the "foundation of mathematical intelligence". In contemporary times, factors that have previously been considered to limit and affect human rational decision-making—information collection costs and information processing costs—have undergone fundamental changes. The digitally intelligent world represents contemporary mankind's rational, formatted, optimistic and expansionary romance about the world: the world is a world that can be accurately recognized, filtered, evaluated, predicted, and controlled accurately. In a world that is constantly becoming digitally intelligent, the foundation of digital intelligence means that the justice practice of human civilization has gradually formed and developed a new logic - a basic logic that is different from the "veil of ignorance" and is configured using digital intelligence algorithms. Social resources reflect the logic that in the era of digital intelligence, the efficiency of resource allocation goes hand in hand with social justice, and the appropriate and precise allocation of resources helps to practice justice.
In the era of digital intelligence, digital intelligence technology has given human society extremely powerful information collection and information processing capabilities. In the allocation of social resources, a prominent trend is the continuous embedding of digital intelligence algorithms into it, and digital intelligence governance has become a common choice for resource allocation. The prerequisite logic of social justice - the "veil of ignorance" is gradually being revised. More and more public policies are increasingly relying on data and algorithms to ensure the rationality and legality of resource allocation. Habermas believes that with the "increase in the ability to process information and the continuous indifference to other social subsystems, the political system has gained a unique autonomy in society." Digital intelligence governance, public resource allocation, etc. The development and expansion of domain digital intelligence algorithms is a concrete manifestation of the potential autonomy of the political system of human civilization.
It is worth noting that " veil of ignorance " is the basis of procedural justice, and procedural justice on this basis is also an indispensable content in the practice of justice. In other words, without procedural justice, the justice of resource allocation under the "veil of ignorance" will be difficult to achieve. Similarly, in contemporary society, digital intelligence algorithms are used to allocate resources (especially public resources). If there is a lack of procedural justice, it will be difficult for digital intelligence algorithms to achieve justice. Why? The root cause is that the algorithm has a black box effect. It is so opaque and has Proteus-like variability and uncertainty. In the ultimate sense, what kind of data association an algorithm constructs mainly depends on the interest structure behind the algorithm. The specific structure of the algorithm mainly depends on the procedures through which multiple interested parties interact and game, and what kind of interest structure is ultimately formed.
Judging from the current discussions triggered by domestic algorithms, the justice of algorithm configuration is gradually attracting attention - such as abusing algorithms to accurately profile users, infringing on user information privacy, and users becoming transparent and habitual people in the eyes of the platform; such as big data killing It embeds unequal algorithms into different social groups, unfairly treats consumers who should be treated fairly according to the law, and covertly infringes on consumer interests. Algorithms, especially algorithms promoted by market platforms, if the state and social forces are absent and effective supervision is lacking, in the process of algorithm construction, in order to maximize benefits, the market platform that controls the black box will have the incentive to embed discrimination, vulgarity, bad taste, and injustice. , illegal data correlation, causing social injustice and ultimately endangering social justice.
4. Data injustice: data power and data power
With the massive accumulation of information and the rise of big data processing technology (such as artificial intelligence technology), information has become a strategic resource with market value, social value, and governance value. As a result, the instrumental significance of data has gradually become more prominent, and information has been given instrumental power in the senses of individual profiling and public governance. Some researchers pointed out that society is becoming more and more dependent on information, and the personal interests and property value of information are becoming increasingly prominent. As a result, the collection, storage, transmission, processing, and use of personal information by national agencies and commercial organizations have become more regular, universal, and simplified.
Big data is the basis for the rise of instrumental power. Data empowerment, data empowerment, and data intelligence are all about the instrumental power and instrumental effect of data. Is the space where data exists - cyberspace or cyberspace a commons that allows free competition and the law of the jungle? Does human civilization allow the tragedy of the commons to occur without any public construction? There is no doubt that cyberspace has a distinct public character from the perspective of its subjectivity, functionality, and mechanism. It is a public space with multiple subjects, mutually beneficial functions, and coordinated mechanisms. This public space generates massive amounts of data every moment. Under limited and imperfect ownership rules, most of them have no ownership or unknown ownership. That is, the massive data falls in the gray area of ownership. So, is the data in the public space like the commons that Hardin refers to, where people can freely grazing - excavate, generate, collect, collect, clean, analyze, transmit, store, and dispose of data at will without considering the individual behavior of the data? The link may involve national interests, social interests, public interests and the interests of others. “In a finite world, each individual is imprisoned in a system that forces him to increase his herd without limit. In a society that believes in the freedom of the commons, each individual pursues his own best interests , and destruction is the destination that everyone is heading for. The freedom of the commons brings destruction to everyone. "The tragedy of the commons illustrates that in a public space, even the use of public resources or unowned resources cannot be achieved." To avoid the tragedy of common destruction, we need to consider the balance of multiple interests in public space.
3. The contemporary purpose of justice
The practical value, specific fields and historical development of justice in human civilization show a direction that is constantly moving toward balance; with the changes in contemporary digital intelligence, the practice of justice cannot escape this direction.
The purpose of value: the inclusiveness of justice
Justice is the basic compliance with the construction of social publicity and has an important position in the value system, but this does not mean that justice has gained a unique and exclusive advantage. As a kind of practical justice, justice has the power to shape social feelings and must be consistent with the social structure. The relationship between justice and other values—cooperation, efficiency, order, and stability—needs to be observed in the self-organizing system of society. Justice is related to the allocation of rights, obligations, and responsibilities, but the allocation of rights, obligations, and responsibilities is also related to other social values, such as collaboration, efficiency, and order. Practical justice is inclusive, moderate, balanced, and compatible with many social values. Regarding this point, Aristotle once pointed out that justice refers to the golden mean and has distributive and corrective functions. Moderation means sticking to the middle and not going to extremes or sticking to extremes. It is reflected in the social value of its specific historical practice, that is, the construction of social publicity, whether it is its laws, its policies, its procedures, its The logic of the concept has the possibility of embracing many social values as a whole, rather than sticking to a single social value or exclusively promoting a single social value.
The transformation of digital intelligence and its value practice of justice will eventually be reflected in certain laws and policies. What attitude should the country have towards the embedding and expansion of digital intelligence, and how to formulate related laws and policies? How to accommodate and balance diverse social values in digital intelligence procedures and logic is an urgent proposition at present. Phenomenons such as “digital intelligence empowerment”, “digital intelligence empowering”, “human body electronics” and “robot spouses” will ultimately fall on one core issue - what attitude will the country adopt towards digital intelligence, whether it is prudent supervision or Strict supervision? Overall, the regulatory principles adopted by the state must not only consider the compatibility with social structure, social needs, and social interests, but also consider the compatibility of various values. The social values that a law and policy can accommodate - justice, efficiency, order, cooperation, stability - will undoubtedly be based on communication and coordination. After all, it is assumed that there will inevitably be some kind of theory in the communication and game between social interests. Imaginations and institutional assumptions.A basic and necessary construction is to construct a mechanism consistent with the practice of justice to promote communication and negotiation among multi-interested parties, and then dynamically realize and ensure the inclusiveness of justice in the process of digital intelligence transformation.
The purpose of the field: the consistency of justice
Justice relies on the social community and is social, public and people-oriented. Justice that is separated from sociality, publicity and people's nature is a castle in the air and lacks a specific field of practice. Whether in the micro field or the macro field, justice requires overall and universal social recognition, that is, legitimacy that is consistent with the concept of social community. Rawls believes that: The sense of justice cultivated by justice and the goals it encourages must usually overcome the tendency to injustice. To assess the stability of the concept of justice (and of the well-ordered society it defines), one must examine the relative strength of these opposing tendencies. In the process of digital intelligence transformation, whether it is the concept, system or logic of justice, it must be consistent and balanced with the field at that stage. The practice of justice in a society is restricted by the society's concept of justice. At the same time, the justice practice of a well-ordered society will also profoundly affect the community's concept of justice. The stability of justice is closely related to the consistency of justice. The consistency of justice is the basis of the stability of justice, and the stability of justice is the historical manifestation of the consistency of justice.
In the transformation of digital intelligence, whether to choose a low-risk balanced evolution or a high-risk adventurous advance? This is a question that must be answered for the justice that governs the construction of publicity in the era of digital intelligence - its construction, shaping and other practices. The transformation that human civilization has experienced, whether it is the evolution from hunting and gathering civilization to agricultural civilization, or the evolution from agricultural civilization to industrial civilization, is an extremely long, tortuous and complex historical process. The history of human civilization changes shows that there are inherent stipulations in civilization changes themselves - the complexity of civilization changes and the long-term nature of rational accumulation: civilization changes are tortuous, repetitive and diverse; and the accumulation of social rationality, Its formation requires a historical and long-term social accumulation and precipitation. This is a basic guideline for the practice of justice in the process of civilizational change. It is a basic historical context that cannot escape the justice shaping and public construction of any social civilization.
With the transformation of digital intelligence, its social structure presents social scenes such as the digital intelligence Big Other and the digital Chilean Vitan, as well as the differentiation trend of subject "objectification" and object "subjectification". This is an era in which the weak continue to lose power. It is also an era that requires the state and social organizations to continuously strengthen coordination. In the process of digital intelligence transformation, personal destiny becomes more complex and more holistically dominated by the digital intelligence field as a whole - the autonomy of individual destiny is deeply dispelled, and personal destiny is dominated and dominated by the field of the era in which they live. Take control. In this field, the responsibility of the state and society towards individuals - considered from the perspective of justice, is a responsibility towards the weak, providing comprehensive and comprehensive protection and guarantee of individual rights and interests, and realizing the appropriate allocation of social resources. The concept, system and logic of justice will gain social legitimacy, and the concept, system and logic of appropriately configured justice will be further emphasized and will be gradually and holistically constructed and shaped.
The purpose of history: the progressive nature of justice
Justice has a historical progressive nature in the inheritance of human civilization. The historical practice of justice in the changes of human society must generally be coordinated with the social structure in which it exists; it constantly disenchants and evolves in social changes, and gradually forms justice concepts, justice logic and justice systems that are consistent with the social structure. Isaiah Berlin said that the purpose of philosophy is always the same, to help human beings understand themselves and operate in the light instead of going crazy in the darkness and ignorance. It can be said that the historical practice of justice has always provided such help for the changes of human civilization.
How does the practice of justice face a new trend of changes in the form of civilization? From the perspective of its historical inheritance, balance is a basic direction of its history: whether it is the transition from agricultural civilization to industrial civilization, or from industrial civilization to As digital intelligence civilization changes, the historical practice of justice cannot be divorced from social structure and social interests. The balance between the historical practice of justice and social structure and the balance between social interests is the essence of the progressive nature of the historical practice of justice. In this process, the balance between the power of the strong and the rights of the weak, the freedom of the strong and the freedom of the weak, the responsibility of the strong and the protection of the weak is an insurmountable basic content of the panoramic justice practice. Among them, what kind of responsibility the strong bear towards the weak is the most critical construction point of the balance of justice practice. It is difficult to say that a public construction that loses social balance and interest balance is just. The realization of social balance and interest balance, as a whole, is gradual, with fluctuations, repetitions, and twists and turns. The practice of justice often presents a vertical and gradual process in the expanded participation of social subjects and interest subjects, repeated games, and fluctuations. historic.
The historical purpose of justice requires a relatively long period of observation. The current transformation of digital intelligence that is further expanding and deepening is not enough to provide such an observation basis. To examine the historical purpose of justice, we might as well take the governance of fog in London since the Industrial Revolution as an example of its progressive nature.
The practice of justice reflected in the history of London Fog governance is a kind of historical gradualism based on balance. In this long process that lasts for centuries, industrialization changes have brought many new social scenes to the allocation of various social rights and interests. Social justice centered on "balanced allocation of rights and interests" is facing new challenges and new risks; this historical process, justice The spirit, logic, mechanism, and procedures of practice have been refined and developed as a whole, and have been sublimated and accumulated into ideal and institutionalized forms.
History always has its similarities. The historical practice of justice, its mechanisms, procedures, logic and spirit of pursuing balance, practicing balance, and practicing justice, are inherited. The digital transformation of human civilization and the historical practice of justice will inevitably face many new problems, new crises, and new risks that we cannot foresee yet. Human civilization's respect for justice, and its direction of justice at every stage, requires its laws, its policies, its procedures, its logic, and its overall spirit of balance.
In Piaget's view, the pursuit of social justice "has always been the driving force behind many, perhaps most, social changes." In the process of digital and intellectual transformation, we will explore the overall characteristics and practical purpose of contemporary justice, and its essence. It examines the complex system of human civilization as a whole, showing digital and intellectual changes. Justice, as the leader of public construction, faces new challenges, new trends, and new missions in its conceptual construction, institutional construction, and logical construction. Looking back at history, paying attention to reality, understanding the relationship between justice and social changes from a historical and developmental perspective, studying and judging the overall characteristics of contemporary justice, its practical value, field and historical direction, and then providing a comprehensive understanding of the new situation. Challenge, shape new logic, integrate new ideas, build new systems, and practice new balance to provide a scientifically rational and systematic thinking.
Original text link
Wang Haiming | Justice in the age of digital intelligence: complexity and its contemporary purpose
Introduction to "Social Science in Society"
"Zhejiang Social Science" (monthly) is a comprehensive social science sponsored by the Zhejiang Federation of Social Science Circles The academic journal is one of the first batch of journals funded by the National Social Science Fund, a national Chinese core journal, a national core journal of the humanities and social sciences, and a source journal of the Chinese Social Sciences Citation Index (CSSCI). The magazine uses this public account to push the latest catalog and academic articles of the journal.
