Latest / Talk to Prince Show - Solving World's Problems / Prince Israel Zaar on: The Duality of Intention - The H Being and Society

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Prince Israel Zaar on: The Duality of Intention - The H Being and Society · Talk to Prince Show - Solving World's Problems

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Speaker 1: H humans. Humans rely on something called intentions. Because somebody
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Speaker 1: has no reason to hurt or harm you now doesn't
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Speaker 1: mean it shouldn't be suspicious that that person may hurt
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Speaker 1: or harm you later. The diabolism of the human nature
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Speaker 1: is sometimes grossly unpredictable. No reason to harm doesn't mean
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Speaker 1: no reism to harm ever, or no reason to haim
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Speaker 1: doesn't mean no reasm never to harm you. See. Trust
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Speaker 1: is a world until made manifest. Faith is in faith.
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Speaker 1: Your destiny is you making it. Humans rely on something
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Speaker 1: calling intentions that they will need a lawyer and judge
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Speaker 1: to prove and an enforcer to enforce it. Intentionality sometimes
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Speaker 1: not documented. Uh, it's mostly implied and grossly misunderstood. I'm challenging,
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Speaker 1: sometimes so ambiguous to prove, especially in non legal matters.
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Speaker 1: The human mind changes like the times, or like the win,
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Speaker 1: or like the seasons, and so ah, it's intentions. Humans.
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Speaker 1: Humans may think they know what they know when naturally
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Speaker 1: they don't. They think they don't know what they know
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Speaker 1: when actually they do. Humans may think they like or dislike,
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Speaker 1: or love or hate something or somebody, when actually they don't.
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Speaker 1: Humans might think they're knowledgeable on something when actually they're not.
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Speaker 1: Humans might think they know why they're doing something when
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Speaker 1: actually they don't. Intention can sometimes be fluid, It can
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Speaker 1: be a continue, It can be sporadic. It can be
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Speaker 1: personal or influenced. Humans still don't know themselves enough to
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Speaker 1: the extent of truly understanding their intentions. The human being
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Speaker 1: must understand itself in order to predict the intentions of others.
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Speaker 1: Like language and speech understanding intentions, it is mostly body language, action, reaction,
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Speaker 1: and omissions are necessary in studying of predicting human intentions.
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Speaker 1: Interests in something, drugs, intentions, deciphering intentions, deciphering intentions, as
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Speaker 1: I would say, often in miscalculation, over estimation, under estimation, bestep, misunderstanding,
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Speaker 1: be signal misreading, misjudgment, taken our ways or taking my
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Speaker 1: surprise type of game. You can't really know what somebody
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Speaker 1: is thinking unless that person tells you and you can't
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Speaker 1: be sure, or what that person is saying and you
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Speaker 1: can't be sure or what that person it's not saying
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Speaker 1: unless there's something in comparisons or contradition or contrary to
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Speaker 1: what that person is saying or not saying. Because somebody
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Speaker 1: says something doesn't make it true. And even if it's true,
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Speaker 1: it doesn't make it right. And even if it is right,
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Speaker 1: then the question becomes whose right is it? Where does
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Speaker 1: I write I mandate from? Is it from a system,
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Speaker 1: from a tradition, from a culture? Is it from an order,
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Speaker 1: a religion, an authority, a dominion or dictate. You must
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Speaker 1: remember that humors are humans, still unknown entities to be
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Speaker 1: trusted by a leap of faith, very feeble intelligence, common sense, mutuality,
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Speaker 1: or reci proxity. But do you remember when pushed to
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Speaker 1: the corner, or when at oughts or threaten or at
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Speaker 1: risk or in danger. Humors only see what they mean
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Speaker 1: or mean what deycid, and they will fight back, not
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Speaker 1: because they want to, but because they have to the
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Speaker 1: understanding of the conditions, situations, and circumstances of the human being.
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Speaker 1: We go a long way engaging their intentions or interest.
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Speaker 1: Humans are good at best until they are being pushed, threatened,
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Speaker 1: or constantly being exploited, abuse, disuse, mistreated, The men deligraded,
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Speaker 1: the human eyes rejected it now disregarded, discarded, or disrespected.
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Speaker 1: It's just amount of time before humans hurt one another.
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Speaker 1: Is keeping human at bay? Is measurement, professionality and balance
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Speaker 1: or the perception and progression of fairness, justice, equity, equality,
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Speaker 1: reciproxity and makeabilities and understanding, or that sense of safety, security,
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Speaker 1: stability or positives, sustainability, that sense of acceptabilities, responsibilities, obligations
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Speaker 1: or commitments. Humans are bound to be good to one another,
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Speaker 1: but suspicious of each other's of each other's intentions, intelligence,
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Speaker 1: and intensities. You always remember that when you deal with
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Speaker 1: human that first food decisions. A first food decision is
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Speaker 1: solidly right, is hardly the right. One consensus decision is
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Speaker 1: hardly perfect. One groups of people come together in the
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Speaker 1: name of decision making the opinion accounts. I usually not
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Speaker 1: shape my reason by logic or rationality, but mostly by
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Speaker 1: the dominant egos and impulsive or imposing or imposing personalities.
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Speaker 1: You must add war because they liked them, why they
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Speaker 1: refuse to reason one another and wish or force their ideas,
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Speaker 1: the ideals or their realities, and those they perceived to
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Speaker 1: be weak, vulnerable, or dependent. You will constantly be pushed
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Speaker 1: around until you give the contrary reasons. Not on paper,
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Speaker 1: humans and civilized, but behind the scenes humans are nothing
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Speaker 1: more but lawless creatures or at best the practice laws
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Speaker 1: of the Junger and if left to themselves, they are
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Speaker 1: back in the state of nature. To understanding human intention,
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Speaker 1: that becomes something very tricky because even when the courts
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Speaker 1: are the lawyers and the judges will say to determine
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Speaker 1: human intentions in a crime or in an abrigation or
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Speaker 1: a civil law or contract, the assumption of experts is
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Speaker 1: credited lawyers and judges, and they have this authority by
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Speaker 1: the same time they have the discretion a caviat discretion.
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Speaker 1: It is because it's very difficult to calculate the intentions
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Speaker 1: of humans. Humans themselves don't know themselves that better. So
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Speaker 1: if you understand what they're doing, and even when they
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Speaker 1: do assume they know what they're doing, it's just a
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Speaker 1: matter of degree of the center. Actually they don't know
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Speaker 1: in their entirety or absoluteity, or what they're doing or
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Speaker 1: what they're doing that doing humans it's something much of
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Speaker 1: a chemical reaction that sometimes that doesn't know what initiates
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Speaker 1: that chemical And when a human being is sad, it's
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Speaker 1: looking for that human to even know what triggered that
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Speaker 1: sadness and why should it be sad in the first place.
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Speaker 1: It can't choose not to, but what make it? Is it?
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Speaker 1: The inner voices? Is it conscious reaction unconscious? Is it
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Speaker 1: triggered by something internal to itself or external to itself?
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Speaker 1: Why or what makes humans do what they do? It's
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Speaker 1: just a matter of assumption. There is not proof in
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Speaker 1: its totality or entirety to judge human action, to determine
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Speaker 1: human action. So action becomes something that is perceived, it's predictable,
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Speaker 1: it's something that is in it many other factors to
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Speaker 1: determine why humans do what they do. And even when
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Speaker 1: humans say they intend to do something, the question becomes
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Speaker 1: today you understand what intention means. What is intention in
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Speaker 1: itself by definition except by legality. You take away legality
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Speaker 1: out of the definition of intentions, then intentional is yourself
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Speaker 1: is it's something subjective, it's only it's only true legality
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Speaker 1: that it's it's addicted and it's a law. It's there
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Speaker 1: for something that can be punished or rewarded. Because when
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Speaker 1: you have a child or the baby, it's intentions driven
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Speaker 1: by survivor by need. Because when the child cries sends
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Speaker 1: a message, you definite need to perceive the message that
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Speaker 1: maybe that choice that child wants to to eat, Maybe
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Speaker 1: the child is hungry, maybe need to change the diaper.
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Speaker 1: Maybe the environment is warm or hard, maybe it's so noisy.
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Speaker 1: You get to start to think, what is it that's
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Speaker 1: making that child cry. You start to attribute intentions to
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Speaker 1: that cry. But that child did not tell you why
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Speaker 1: that child is cry. You might fit the child, and
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Speaker 1: that child might stop crying. You might therefore think that
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Speaker 1: because that child was hungry, that's why that child cry.
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Speaker 1: But sometimes that chick cries again, and you fit the child.
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Speaker 1: That child keeps crying, and you start to wonder why
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Speaker 1: the child's crying, and maybe you think it's the temperature,
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Speaker 1: and you lower or higher the temperature, and the child
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Speaker 1: stops crying. And next time the chick cries again, and
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Speaker 1: you go the temperature. The child keeps crying, and you
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Speaker 1: go for the food. The child keeps crying. You went
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Speaker 1: for temperature and the food because it didn't walk the
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Speaker 1: first time. So therefore the intention of the child might
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Speaker 1: be either the child's hungry or or the temperaturee or
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Speaker 1: the temperature needs to be regulated. But now the chick
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Speaker 1: cries again. Now maybe you check the diaper and maybe
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Speaker 1: not the diaper is wet, and change the diaper. The
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Speaker 1: child stops crying, and then when the chick cries again.
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Speaker 1: First you go for the diaper, and maybe the chick
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Speaker 1: keeps crying. Now you try food again, the chick keeps
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Speaker 1: trying crying. I regulate the temperature. The chid keeps crying,
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Speaker 1: and I think, oh, maybe it's too noisy, and maybe
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Speaker 1: you take the child away from the noise, or you
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Speaker 1: reduce the noise, and the child stops. And next time
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Speaker 1: the chick cries again. Now you go for the noise.
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Speaker 1: It doesn't work. You go for the food. Now you
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Speaker 1: go for the noise. It doesn't work. You go for
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Speaker 1: the temperature. You go for the diaper. It doesn't work.
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Speaker 1: You go for the temperature, it doesn't work. It goes
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Speaker 1: for the food. It doesn't work. Now I need to think.
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Speaker 1: The word is it is making the child? The why
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Speaker 1: is the I cry? Someone say, oh, the child is
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Speaker 1: possess the Chians by the choice. All that is you're
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Speaker 1: talking to yourself. What is true is that the childes cry?
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Speaker 1: And why? The why the child keeps crying is that
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Speaker 1: you don't know why the childs cry. I cannot make
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Speaker 1: the child stop crying. So but you have to think,
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Speaker 1: you have to doubt, you have to ask questions. So
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Speaker 1: human intentions something that child itself. Man, don't know what
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Speaker 1: the child is crying. It might just be fun for
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Speaker 1: the child. The child might just find amusing to cry,
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Speaker 1: and that time I try to cry, my cry to
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Speaker 1: use its own senses, to to develop that of attention,
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Speaker 1: or to know that the mouth can make noise. So
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Speaker 1: the child might be having good reasons to cry. But
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Speaker 1: why you're worried about why the child is crying. And
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Speaker 1: you might want to stop the child from crying, not
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Speaker 1: because if want to help the child to help itself,
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Speaker 1: but maybe because the child is disturbing you. So it
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Speaker 1: might be looking for the reasons why the child is crying.
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Speaker 1: We might looking for the wrong reasons. It might be
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Speaker 1: for you, not for the child. It might be for
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Speaker 1: their own well being, not for the child's well being.
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Speaker 1: So get to look into the intentions of others whom
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Speaker 1: I be looking to satisfy us at the expense of
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Speaker 1: that person. So even when the lawyer and the judge
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Speaker 1: are involved in deciding, I cannot say calculating or measure
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Speaker 1: the intentionalities because the difficult to calculate and measure when
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Speaker 1: the judge and the laws it that assume that they
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Speaker 1: have the authority to decide what intention is right with
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Speaker 1: that intention? Is this sometimes for the safety of the society,
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Speaker 1: So I can decide the intentions to lock the person
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Speaker 1: up and throw the keys, or to punish that person
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Speaker 1: for our own safety. Or are we deciding the intention
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Speaker 1: to save that person, to help that person, to help
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Speaker 1: that person here, to rehabilitate that person. So even the
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Speaker 1: intention that the lawyers and the judge have authority over
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Speaker 1: it might be diabolic, It might be Machiavelian. It might
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Speaker 1: be for the interests of society, if you for the
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Speaker 1: interests of greater good, not for the person itself. And
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Speaker 1: the question asked, the question therefore to ask if a
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Speaker 1: person had somebody and which soide he says wrong, just
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Speaker 1: punishing that wrong stop that person from doing it again.
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Speaker 1: Isn't it true that society I've flowed so many people,
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Speaker 1: society have executed so many people as a matter of
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Speaker 1: deterence to prevent crime or to prevent others from doing
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Speaker 1: that same thing. Isn't it true that people keep going
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Speaker 1: to prison, people keep commenting crime, people keep people still
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Speaker 1: on dead role, and people are still being killed on
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Speaker 1: dead role for committing crime, and the intention of committing
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Speaker 1: crime has never been stopped. Isn't it true that sometimes
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Speaker 1: our societies go out of prison, that the presence are overcapacitated,
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Speaker 1: are overcrowded, that need to build other presents. Isn't it
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Speaker 1: true sometimes that even the government cannot manage the presence,
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Speaker 1: that don't need to give it to private companies to
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Speaker 1: build presence for them and manage their inmate them. But
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Speaker 1: isn't it true that the issue of intentions that might
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Speaker 1: be resolved and I've been solved, people still come and crying.
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Speaker 1: And isn't it true that we are unlocked because of
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Speaker 1: the intentions, Because sometimes those intentions are falced. Sometimes those
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Speaker 1: intentions come out of entrapment. Sometimes those intentions are not
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Speaker 1: intentions but just a way for the person to accept
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Speaker 1: the crime for fear for the punishment. So the person
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Speaker 1: comes to a deal that even though I didn't do
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Speaker 1: this day, it's better for me to accept I did it,
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Speaker 1: I don't know, to be punished more. And the city
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Speaker 1: and the lawyers and the judges and the mayor, and
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Speaker 1: they do therefore politicianaler for their credit that they are
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Speaker 1: solving crime, when actually they're just coming up crime and
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Speaker 1: saying to deep, deep into the matter to see where
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Speaker 1: that person is coming from. Isn't it true that society
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Speaker 1: is not interested in the true intentions of why people
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Speaker 1: do things? Because you therefore softness you care for learn
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Speaker 1: softest intentions. Intentions come from conditions, situations, and circumstances. You
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Speaker 1: cannot talk about intentions, whether talking about conditions, situations and
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Speaker 1: concepts and circumstance. I cannot talk about intentions, whether understanding
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Speaker 1: the projection, perception and perspective. I cannot talk about projection,
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Speaker 1: perceptual perspective, but I could go deep into the mind
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Speaker 1: what makes people think that? And ask questions I cannot
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Speaker 1: talk about. You can only regulate and punish intentions, whether
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Speaker 1: I think about measurement, proportionality and balance. At the end
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Speaker 1: of the day, intention is intener intent and it's only
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Speaker 1: calculated externally, but within that person itself. Can you talk
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Speaker 1: about intentions with our intelligence? And if you do, talk
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Speaker 1: about intentional and intelligence when you need intensity to measure
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Speaker 1: the intention. If the If a person does something once,
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Speaker 1: you might say some mistake. The person does it twice,
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Speaker 1: you might you might stay assumed that doesn't know what
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Speaker 1: they're doing. If the person if the number is the
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Speaker 1: intensity and the frequency and the velocity increases. They know
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Speaker 1: there is a problem. But if that problem, if there
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Speaker 1: is a problem, is it the person the problem the
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Speaker 1: society that's a problem. But even if it's the person
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Speaker 1: that's the problem, what probably that person? The mind, the body,
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Speaker 1: the soul. How will you calculate that? Is it the
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Speaker 1: biology of the person? Is it the mind? But if
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Speaker 1: it's the mind, is it the mind being the mind
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Speaker 1: called the mind shape or the mindset? And if the
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Speaker 1: mindset is in that externality, the being itself is in
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Speaker 1: the environment ecology, isn't it the externalities of the being?
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Speaker 1: So if that intentions is neither from the person the mind,
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Speaker 1: but than the soul, and if it comes from the
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Speaker 1: ecological environment, the question, we can watch that person therefore
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Speaker 1: be punished for it. And if that person is should
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Speaker 1: be punished for a mindset that is learned from school,
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Speaker 1: from tradition, from culture and religion, from the ways of
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Speaker 1: life and announced and the morals of society. If that
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Speaker 1: person is punished, wun't everybody there for in that society
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Speaker 1: very responsibility and accountability and expect patient and obligation and commitment,
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Speaker 1: no investment to that which that person is spanished for.
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Speaker 1: And if a person is spanished for something that is
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Speaker 1: learned and learned behavior, isn't it true that those people
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Speaker 1: would teach that person that behavior should be punished too.
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Speaker 1: For human beings is not bound the criminal criminality is learned.
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Speaker 1: So my judge of the human beings is bron good
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Speaker 1: or bad. But the good in the human is intener
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Speaker 1: the bad is learned. Because nothing in nature does something
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Speaker 1: for ever in itself unless it's right, but for the
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Speaker 1: need of itself. Nothing in nature does something for evil
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Speaker 1: for itself but for the need of itself. Be goot,
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Speaker 1: what evil is human wrong? It's human right, it's human.
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Speaker 1: But need is necessity. So if somebody does something for necessity,
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Speaker 1: like a person takes from somewhere to eat, and society
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Speaker 1: is that you stole from that person? Is in that
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Speaker 1: stolen a word a legal to connotated to punish the
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Speaker 1: person from taking something that does not belong to it.
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Speaker 1: And if not to do something does don't belong to you,
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Speaker 1: how would a person know does something does don't belong
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Speaker 1: to it. The universe is what it tastes, Nature is
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Speaker 1: what it tastes. The land mass is what it tasts.
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Speaker 1: Boundaries are created by humans. The vegetation and the human
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Speaker 1: of human being is without boundary. So if a person
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Speaker 1: goes somewhere and pluck an apple from a tray, it's
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Speaker 1: the apple and my thing is a matter of necessity.
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Speaker 1: But based on society, the apple is owned by some
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Speaker 1: the up poetree is owned by Somebody's planted by somebody.
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Speaker 1: It's taking care about somebody. It's not somebody's plucked or
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Speaker 1: somebody's price. And therefore, based on our society, there's something
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Speaker 1: called the law. They don't have the right therefore to
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Speaker 1: trespass on the person's property, and therefore you don't have
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Speaker 1: the right to infringe that person's right by telling you
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Speaker 1: that you didn't have the right to plot the apple,
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Speaker 1: and therefore you can be sue for arbitration or trespassed.
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Speaker 1: And therefore somebody or something needs to establish your intention.
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Speaker 1: So if that person genuinely at the apple because the
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Speaker 1: person was hungry, based on deterians, that person needs to
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Speaker 1: be an example of not to reduce humans to the
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Speaker 1: state of nature. That person need to make an example of,
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Speaker 1: and the person needs to be punished, and therefore somebody
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Speaker 1: need to impose an intention on that person. And even
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Speaker 1: when the questions are asked to that person, those questions
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Speaker 1: are self are interapment in themselves. So the question asked
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Speaker 1: for you to accept guilt, and once you accept that guilt,
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Speaker 1: then for your your intentions can be pagiarized. The intention
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Speaker 1: therefore can be punished. You must establish guilt in order
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Speaker 1: to punish intention. So in order to get to intention,
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Speaker 1: you must interapt that person to accept guilt. So therefore
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Speaker 1: the intention it's not to self that person, is to
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Speaker 1: punish the person and to detail society for doing that
27:47
Speaker 1: same thing. For the peace and safety of society. Intentions
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Speaker 1: must be imposed on people in order to extract guilt.
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Speaker 1: Guilt must be imposed people in order to extract intention.
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Speaker 1: And without that extra intention, that person cannot be punished.
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Speaker 1: And therefore the punishment it's not therefore to help that
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Speaker 1: person or to provide that person apples not to steal it,
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Speaker 1: but to make people not to do what the person did. It.
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Speaker 1: Therefores get to see that humans intentions. It's something the
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Speaker 1: human the intention, the intentionality of what humans do. It's
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Speaker 1: difficult to prove humans in themselves don't know themselves, and
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Speaker 1: even when humans do themselves, they act based on emotions sentiments.
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Speaker 1: They act based on desires, on needs MHM, or based
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Speaker 1: on external influences. You can therefore not trust the intentions
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Speaker 1: of humans because you don't know what you're trusting. Intention
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Speaker 1: is not absolute. Intention is fluid. Even that that thing
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Speaker 1: called intention is not absolute, and that thing called intention
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Speaker 1: is fluid. If you take away need, it's difficult to
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Speaker 1: define intentions. You take away want and desires, it's easy
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Speaker 1: to punish the intention. Intention is based on desire, the
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Speaker 1: intention is based on need, it's easy to punish intentionalize
29:48
Speaker 1: based on want. Then the intention that is based on need,
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Speaker 1: it's it's it's it makes sercise. Do not look good.
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Speaker 1: We punished something somebody for something that they needed to do,
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Speaker 1: like self defense, for example. It's in need just as
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Speaker 1: a person in the street, just as a person with
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Speaker 1: that shelter or a person with that means. We eat
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Speaker 1: something to survive. Although it in the trash, and I
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Speaker 1: eat in the trash and the man come out with
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Speaker 1: a disease. That letter affects the whole society because most
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Speaker 1: plates come from dirt. Humans and animals eating in the
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Speaker 1: same prices, and the humans come out with something that
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Speaker 1: is animals but that that has mutated into humans, and
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Speaker 1: it later affects the human population and it comes out
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Speaker 1: to be something like the Bobbonic plague or like something
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Speaker 1: like the coronavirus, and politicians start to squabble and about
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Speaker 1: the intentions of that virus, that the virus came from
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Speaker 1: a lab, and they start to want to apply intentions
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Speaker 1: and therefore it was diabolic. That said, therefore it was
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Speaker 1: human made for some nepherious reasons, and there therefore those
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Speaker 1: reasons are therefore established by humans. Because when humans succeed
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Speaker 1: to establish that nepheros reasons, that intentionality, it's diabolotically imposed
31:53
Speaker 1: for some diabolic intentions, for some diabotic for some diabolic gains.
32:01
Speaker 1: So therefore you establish a diabolic intention for a diabolic gain,
32:07
Speaker 1: and therefore that intention therefore it's not there. It's made.
32:16
Speaker 1: So intentions is made, and when it's made, then the
32:23
Speaker 1: exploit or the reasons for that which is made is manifest.
32:29
Speaker 1: Somebody is punished, somebody is rewarded. But the truity of
32:40
Speaker 1: that intentionality is never known because humans sometimes don't know
32:47
Speaker 1: what they do, and they do what sometimes they don't
32:52
Speaker 1: want to dire foster and even when humans do have
32:56
Speaker 1: the intentions, where does it come from? Do not do
33:00
Speaker 1: they have autonomy and control over that intention? Is the
33:07
Speaker 1: intention impaired? Is it influenced by something by substance? Is
33:17
Speaker 1: it influenced by chemical Is it influenced by ignorance? Is
33:26
Speaker 1: it influenced by suspicion or superstition? Is it learned? Is
33:37
Speaker 1: it forced? Or is it even a thing? If the
33:43
Speaker 1: work does not exist, if that what intention was not there,
33:49
Speaker 1: will you be talking about intention? How do you understand
33:54
Speaker 1: or decipher why humans do what they do? Being is
34:01
Speaker 1: the being itself, the being in the being. The being
34:04
Speaker 1: is a being in itself. The being is the DNA
34:08
Speaker 1: of itself. The age being is intrinsic to itself. So
34:13
Speaker 1: if that being in the self cannot understand itself, how
34:16
Speaker 1: can you therefore understand the being that cannot understand itself.
34:21
Speaker 1: If it being in the self can't even know why
34:23
Speaker 1: they do what they do, how can you therefore establish
34:26
Speaker 1: what the being does what it does? That doesn't know
34:28
Speaker 1: what it does, and that didn't tell you what it does,
34:32
Speaker 1: And even if it told you what it does, it
34:34
Speaker 1: does not have that intelligence or the homeliness of understanding
34:39
Speaker 1: what it does. And we said, we cannot understand the
34:43
Speaker 1: human being more unless we judge their action and reactions
34:46
Speaker 1: and omissions. But action may not be intended, The action
34:54
Speaker 1: might not be intended, and the omission might not be intended.
34:59
Speaker 1: And if if the action and ambition and action is attended,
35:04
Speaker 1: the action of mission and action might be impaired. And
35:10
Speaker 1: even if it's not impaired, it might be chrest And
35:15
Speaker 1: even if it's not christ it might be out of need,
35:20
Speaker 1: out of safety, out of security. And even if it's
35:25
Speaker 1: these things, it will need to be proven. I even
35:29
Speaker 1: needs to be proven. You will need a lawyer with
35:31
Speaker 1: judge with discretion, a way to be proven. It might
35:38
Speaker 1: be affected by discrimination. It might fall under injustice of fairness, inequity, inequalities,
35:50
Speaker 1: so that in the self might be discriminated upon. So
35:54
Speaker 1: therefore the intentions get diluted to the extent that it
36:00
Speaker 1: depressed of the discretion of one person to one person
36:06
Speaker 1: therefore has a discretion of what intention is? You get
36:13
Speaker 1: to wonder, is that person, God, how super intelligent is
36:20
Speaker 1: that person? What of a language? Murder? Is that person?
36:28
Speaker 1: Is that person? Your GPT? Is that person deepsick? Is
36:35
Speaker 1: that person Gwen. Is that person matter AI is that
36:45
Speaker 1: person Grog. You get to imagine, imagine it's that person Germany.
36:56
Speaker 1: Why am I asking this because even all this language
37:00
Speaker 1: models that can take no time to solve a problem
37:05
Speaker 1: the st for short, they still depend on the human
37:09
Speaker 1: mind uncatrifice. But that judge is not that AI. That
37:16
Speaker 1: judge is not of the quantum computing or the quantum
37:21
Speaker 1: information of vision info. That person is not of that
37:28
Speaker 1: none no noan, no cheap, that person of the micro chap.
37:35
Speaker 1: It means that person is not a big data, but
37:38
Speaker 1: that person of that power atonomy to charge. Even in
37:44
Speaker 1: the Bible, if you're a Christian, the Bible says, don't judge.
37:54
Speaker 1: But even that law come from the canon law. The
37:58
Speaker 1: law comes from Bible influence. That's it that are not judge,
38:05
Speaker 1: but for the safety and regolation of society, for the
38:08
Speaker 1: peace of society, for the functionality of the society, for
38:17
Speaker 1: we not to be in the stead of nature when
38:18
Speaker 1: we heard one another, for society not to religious into
38:24
Speaker 1: cave existence or non existent at all, for society not
38:29
Speaker 1: to live in a primitive instead of being or well beings.
38:34
Speaker 1: Society have that responsibility, that expectation that obligation, that commitment,
38:44
Speaker 1: and that investment to establish intentions, to judge intentions, and
38:53
Speaker 1: to punish or the world intentions. It's just for the
38:58
Speaker 1: safety of society. If left into philosophy, intention is something
39:06
Speaker 1: that is nothing. It's only something for the good of society.
39:14
Speaker 1: And we are therefore obligated to be good citizens or
39:19
Speaker 1: to be good people for the sake of society. Not
39:23
Speaker 1: for the sake of philosophy, because to be good it's
39:29
Speaker 1: philosophical in itself. But for the practicality and reality and
39:34
Speaker 1: actuality of that which we all hold dear, for the
39:39
Speaker 1: peace and safety a traculity, for the right for humans
39:43
Speaker 1: to be safe in their own privacy, to own property
39:47
Speaker 1: and to live with that fear. And for the sake
39:52
Speaker 1: of the future, for continuity of society, for stability, for
39:59
Speaker 1: soustage ability, for the sake of the future, for generations
40:07
Speaker 1: to come, and God for us to hold and developed
40:12
Speaker 1: and progress that wish we all hold dear. It's upon
40:18
Speaker 1: that reason, or these reasons, or this truth that we
40:23
Speaker 1: all hold dear, that we must seek to know all
40:26
Speaker 1: the intentions of others, that our calculations are not the
40:31
Speaker 1: right that will my miscalculate that with my misgorge, and
40:36
Speaker 1: when I get it wrong, and when we do get
40:39
Speaker 1: it wrong, it's for us to be ammends. It's for
40:45
Speaker 1: us to forgive, to let go, to move on and
40:52
Speaker 1: move forward. It's for us not to be so sicky
40:56
Speaker 1: synecare and not to trust because we must We must
41:06
Speaker 1: know that is ambiguity. We must know that what we
41:11
Speaker 1: assume is intentions, it's consensus, it's consensus understanding, it's for
41:21
Speaker 1: the greater majority, for the sake of society. And when
41:27
Speaker 1: we do established those intentions, we need to be fair
41:32
Speaker 1: and just and right. I want to use that discretion.
41:39
Speaker 1: We need to be mindful. We need to be considerate.
41:44
Speaker 1: We need to be humane. We need to become passionate.
41:48
Speaker 1: We need to have some empathy and sympathy. We need
41:53
Speaker 1: some deeper understanding that humans dill don't know itself. That
41:59
Speaker 1: even though people do what they do, they might be
42:03
Speaker 1: doing with the best of intentions. It might be for
42:06
Speaker 1: their need, It might be for the it might be
42:10
Speaker 1: to survive, may be out of ignorance. Intentions might be
42:16
Speaker 1: driven by us by what we have put into them,
42:20
Speaker 1: to tradition, religion, and culture. It might be because of
42:26
Speaker 1: us one way or the other. Or it might be
42:30
Speaker 1: because of the person, because nothing happens to the person
42:34
Speaker 1: without the person being part of it. The human beiness
42:38
Speaker 1: on an island by the community because of that community.
42:43
Speaker 1: And are many philosophies, many ideals, many ideologies that many
42:49
Speaker 1: humans with varying intentions. And to those that we have
42:54
Speaker 1: given them that power to charge, and to those the lawyers,
42:58
Speaker 1: I will giving those power to ar betraited, and those
43:01
Speaker 1: that will give their power to lead to executive, to
43:05
Speaker 1: legislative or to the judiciary. Let should know that we
43:09
Speaker 1: are given in the power the power to determine human intentions,
43:13
Speaker 1: to punish any word human intentions, and for the sake
43:16
Speaker 1: of peace, for the sake of society, for the sake
43:19
Speaker 1: of humility and continuity, for the dignity and respect of
43:23
Speaker 1: the person of the being itself. When they do judge intentions,
43:30
Speaker 1: they should put some humanity on it. And when one
43:34
Speaker 1: day they do decide artificial intelligence to judge intentions, they
43:39
Speaker 1: shoul still put humanity in it. They should always believe
43:42
Speaker 1: that a human being is still an entity that does
43:45
Speaker 1: not fully know itself, and a human being has come
43:49
Speaker 1: to know, but some due to condition, circumstance and situations.
43:55
Speaker 1: Some are less intelligent, Some humans ascribed to faith than intelligence.
44:03
Speaker 1: Some humans are suspicious, and some humans live by superstition.
44:09
Speaker 1: Humans they don't now, and even when they want to know,
44:13
Speaker 1: the circumstances and conditions don't perm in them too. We
44:19
Speaker 1: can equally not underestimate the diabolism or the human nature,
44:25
Speaker 1: but you cannot judge that unless you fix the conditions,
44:30
Speaker 1: the situations and circumstances are the human being. You cannot
44:37
Speaker 1: create good humans. You cannot create good intentions. Humans with
44:41
Speaker 1: an amilior rating the circumstance, their conditions are situations. Philosopher Prince,
44:52
Speaker 1: they are intelligences. Philosopher Priss is resolved from the Great
44:57
Speaker 1: City of Las Vegas, March eighteen, twenty twenty five. Only
45:05
Speaker 1: human intentions and end of the day on saf to charge.
45:11
Speaker 1: Human intentions should be for the good of the human
45:14
Speaker 1: being itself and for the good of society. We should
45:18
Speaker 1: not forget this duality. Thank you,