PHAICON24 Conference Findings

In Athens, on November 21, 2024,

In the city where wisdom was elevated as the supreme value, in the place where democracy was born, where, according to Saint Sophrony of Essex, the human spirit reached the pinnacle of its concepts and expressed them through the Greek word,

and on the Feast of the Entrance of the Theotokos, when the Virgin Mary, through her faith and personal example, taught silently the human race how one must prepare oneself to receive the Word of God, the international conference titled Posthumanism and Artificial Intelligence PHAICON 24 was held, organized by the Saint Maxim the Greek Institute with the spiritual and material support of the Holy Great Monastery of Vatopedi and the Office of the Orthodox Church at the European Union.

Four days filled with parallel sessions involving 115 speakers from 18 countries from around the world, covering the entire spectrum of sciences, including computer science, robotics, genetics, astronomy, medicine, philosophy, theology, sociology, law, psychology, and the pastoral care of the Church.

The fields of study were vast, and the scientific, philosophical, theological, and pastoral interests multi-layered. Specialized speakers with diverse scientific and epistemological backgrounds, as well as varied social and philosophical perspectives, contributed to a multifaceted yet fruitful dialogue.

The capabilities and achievements of artificial intelligence, the goals of the transhumanist ideology, the aspirations of posthumanism, and the deconstructive rights-oriented focus of woke culture became areas of intense concern and dialogue. The entire endeavor of the conference posed both a challenge and an invitation for the anthropology and ethics of Orthodox theology, as well as for branches of philosophy, especially those examining the relationship between humanity, science, and technology.

Terminological issues were addressed, and concepts such as artificial intelligence or artificial intellect, robotics, posthumanism and transhumanism, —concepts that remain unclear to the general public—were discussed. Related analyses and approaches proved to be exceptionally engaging and enlightening.

The achievements of artificial intelligence in genetics, medicine, applied technologies, and everyday life were presented, with references to the need for regulations to ensure proper use, avoiding negative consequences for humanity stemming from misuse or abuse. Prudent political and legal regulation of policies on artificial intelligence was highlighted as an urgent need, with particular reference made to initiatives within the European Union.

Social and economic aspects of the use of artificial intelligence and interventions promoted by the posthumanist spirit were emphasized. The potential for significant social inequalities resulting from the dominance of market-driven profiteering was stressed. Operating in this field without a sense of responsibility can lead to unforeseen consequences and insoluble problems.

Some speakers expressed optimistic views about humanity’s coexistence with artificial intelligence. Efforts were also made to present transhumanism as an ideological movement potentially compatible with Christian values. Others were critical of this trend and its promoted anthropology. Some argued that under the guise of posthumanism, a new form of religion is concealed.

In the realm of ethics, the attention was focused primarily on issues triggered by the woke culture and its “deconstructive rightsism” foundation. Extensive references were made to human rights, their interpretation, and the role they play in late modernity. Autonomy as the foundation of the ethical inquiry of modern humanism, and its evolution and impact on contemporary secular ethics, became a subject of thorough examination.

At the theological level, speakers adequately and clearly presented the principles of Orthodox Christian anthropology, defining the human being as a creation in the image and likeness of God, a psychosomatic entity with the capacity for free self-determination in eternity. Through the teachings of Saint Justin Popović, it was emphatically stated that while in secular thought “man is the measure of all things,” for Christians, “the God-Man is the measure of all things.”

The Gospel saying of Christ that “male and female He created them” formed the basis for addressing gender issues arising from the trans agenda of posthumanism and woke culture. The medical viewpoint expressed that a person’s gender identity is established at conception as either male or female supported the position that, for the Church, marriage is the union of a man and a woman, with the purpose of earthly union and a joint journey towards the ultimate.

From the perspective of pastoral psychology, the question was raised whether human relationships were already disturbed before the advent of artificial intelligence and whether now is the time to recognize this.

Perhaps the most captivating field for the audience was ascetic anthropology, whose presenters illuminated many aspects. Humanity was created with a dignity whose depth is often not fully understood even by individuals themselves. The source of all good and evil in humans lies in the depths of the heart and the thoughts emanating from it. The cultivation of either good or evil thoughts determines a person’s spiritual journey, daily life, and future. Holiness, as a concept that can permeate personal and social life and embrace all humanity, was developed in a particularly fruitful and robust way. Man and woman share the common goal of “theosis” and transitioning from the physical and psychological level to the ontological and charismatic. Yet, on this journey, they retain their distinct characteristics, which simultaneously demonstrate their otherness and equality. Humanity has been endowed with the capacity to escape the distortion of sin and to become a treasury of divine gifts.

Observations and Conclusions:

1. Posthumanism and Transhumanism are phenomena that influence and will increasingly influence individual and societal life. Especially the woke culture with its trans agenda becomes a vehicle for the inversion of values and the distortion of concepts through the institutional promotion of all types of individual desires and base passions.
2. Theology and philosophy encounter the question of humanity more urgently than ever. The meaning of existence will remain at the center of interest. The anthropological model that societies choose to follow will determine their future.
3. The reluctance or inability of rational creatures to respond to the Creator’s deeply loving call partly explains the de-Christianization of contemporary society. However, it signals a profound experiential responsibility for those willing to demonstrate to the world the authenticity of the Church’s proposal. The question of anthropology has opened up in its applied and substantial form, and the response to the increasing technologization of human problems will come through proposals of authentic living.
4. The novel ethical and anthropological issues posed by posthumanism and artificial intelligence, and the challenges they generate, do not alarm or intimidate Christians. They simply sound the alarm for vigilance and sobriety. This calls for an appeal to the Church Administration: to take the necessary steps for the establishment of a body or committee to examine these issues, which were so clearly articulated at this conference.

Your Eminences, Reverend Fathers, beloved brothers and sisters,

The first step has been taken through this feat of interdisciplinary dialogue, to which all of us contributed to the best of our abilities over these days.

The dialogue and engagement with the challenges of artificial intelligence and posthumanism have only just begun and must continue.

The fruitful days of the PHAICON 24 conference will bear fruit through our collective participation in the international online observatory on posthumanism and artificial intelligence (PHAICON.NET), about which you will all receive information soon.

We thank you for your participation!

Nikolaos Koios, (Associate Professor at the Aristotle University of Thessaloniki, Member of the PHAICON24 Scientific Committee)