{"id":2446,"date":"2024-09-30T09:00:00","date_gmt":"2024-09-30T09:00:00","guid":{"rendered":"https:\/\/atras-univ-saida.dz\/en\/?p=2446"},"modified":"2025-01-30T19:09:28","modified_gmt":"2025-01-30T19:09:28","slug":"the-self-and-human-values-in-the-light-of-the-spread-of-artificial-intelligence-from-erich-fromms-perspective","status":"publish","type":"post","link":"https:\/\/atras-univ-saida.dz\/en\/?p=2446","title":{"rendered":"Article 45 Issue 03 Vol 5 September 2024"},"content":{"rendered":"\n

The Self and Human Values in the Light of the Spread of Artificial Intelligence from Erich Fromm\u2019s Perspective
<\/strong>\u0627\u0644\u0630\u0627\u062a \u0648\u0627\u0644\u0642\u064a\u0645 \u0627\u0644\u0625\u0646\u0633\u0627\u0646\u064a\u0629 \u0641\u064a \u0638\u0644 \u0627\u0646\u062a\u0634\u0627\u0631 \u0627\u0644\u0630\u0643\u0627\u0621 \u0627\u0644\u0627\u0635\u0637\u0646\u0627\u0639\u064a \u0645\u0646 \u0645\u0646\u0638\u0648\u0631: \u0627\u064a\u0631\u064a\u0643 \u0641\u0631\u0648\u0645<\/h1><\/div><\/div>\n\n\n\n

Nabil SAOU <\/strong>
 <\/strong>Centre de recherche en langue et culture Amazighes ,B\u00e9jaia, Algeria
nabileprof@gmail.com<\/a>
https:\/\/orcid.org\/0009-0008-0120-8192
Assia AGOUNI <\/strong>
Universit\u00e9  Mouhamed el seddik ben yahia,  Jijel, Algeria
ia.agouni@hotmail.com<\/a>
https:\/\/orcid.org\/0009-0001-0461-7177<\/p><\/div><\/div>\n\n\n\n

Abstract<\/strong><\/p><\/div><\/div>\n\n\n\n

Artificial intelligence presents numerous challenges in today’s age despite the various facilitations it offers humanity. Recent developments raise questions regarding the impact of this evolution on human nature and society, as it fundamentally alters how we define ourselves and our place in society. By shifting human identity to the sidelines and replacing it with machines and technology, artificial intelligence risks the loss of personal identity. This underscores the urgent need to address questions of values and emotions to prevent humans from losing their humanity and worth. The ethical and moral pitfalls of artificial intelligence require swift intervention to guide its development in a way that respects human values and dignity. Many philosophers have addressed this issue, including the German philosopher and sociologist Erich Fromm, who questioned the impact of technology on human and cultural relationships. He pondered whether technology could replace genuine human communication and social interaction and explored its effects on psychological and social aspects. These issues must be addressed to overcome the ethical pitfalls of artificial intelligence.
Keywords:<\/em> <\/strong>Artificial intelligence, emotional inquiry, human relationships, identity, self, values<\/p><\/div><\/div>\n\n\n\n

Keywords:<\/strong> Artificial intelligence, emotional inquiry, human relationships, identity, self, values<\/p><\/div><\/div>\n\n\n\n

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\"\"<\/a><\/figure>\n<\/div>\n\n\n

DOI:<\/strong>
https:\/\/doi.org\/10.70091\/atras\/AI.45<\/strong><\/h1><\/div><\/div>\n\n\n\n

How to Cite this Paper :<\/strong><\/strong> <\/p><\/div><\/div>\n\n\n\n

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References<\/strong>:<\/p><\/div><\/div>\n\n\n\n

\u0623\u0631\u0633\u0637\u0648 (2009). .\u0627\u0644\u0633\u064a\u0627\u0633\u0629. \u0645\u0646\u0634\u0648\u0631\u0627\u062a \u0627\u0644\u062c\u0645\u0644. \u0628\u064a\u0631\u0648\u062a.
\u0627\u0641\u0644\u0627\u0637\u0648\u0646. (2010). \u0627\u0644\u062c\u0645\u0647\u0648\u0631\u064a\u0629.  \u062f\u0627\u0631 \u0627\u0644\u0643\u062a\u0627\u0628 \u0627\u0644\u0639\u0631\u0628\u064a \u0644\u0644\u0646\u0634\u0631 \u0648\u0627\u0644\u062a\u0648\u0632\u064a\u0639.
\u0623\u0645\u0627\u0631\u062a\u064a\u0627 \u060c\u0635\u0646. )2008(. \u0627\u0644\u0647\u0648\u064a\u0629 \u0648\u0627\u0644\u0639\u0646\u0641 : \u0648\u0647\u0645 \u0627\u0644\u0645\u0635\u064a\u0631.  \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0648\u0637\u0646\u064a \u0644\u0644\u062b\u0642\u0627\u0641\u0629 \u0648\u0627\u0644\u0641\u0646\u0648\u0646. \u0627\u0644\u0643\u0648\u064a\u062a.
\u0627\u0644\u0627\u0646\u060c \u0628\u0627\u062f\u064a\u0648. )2021 ( .\u0645\u064a\u062a\u0627\u0641\u064a\u0632\u064a\u0642\u0627 \u0627\u0644\u0633\u0639\u0627\u062f\u0629 \u0627\u0644\u062d\u0642\u064a\u0642\u064a\u0629 .\u062f\u0627\u0631 \u0633\u0628\u0639\u0629 \u0644\u0644\u0646\u0634\u0631 \u0648 \u0627\u0644\u062a\u0648\u0632\u064a\u0639. \u0627\u0644\u0633\u0639\u0648\u062f\u064a\u0629.
\u0627\u064a\u0644\u0648\u0632 \u060c \u0625\u064a\u0641\u0627.( 2021). \u062d\u0645\u064a\u0645\u064a\u0627\u062a \u0628\u0627\u0631\u062f\u0629: \u062a\u0634\u0643\u064a\u0644 \u0627\u0644\u0631\u0623\u0633\u0645\u0627\u0644\u064a\u0629 \u0627\u0644\u0639\u0627\u0637\u0641\u064a\u0629. \u06371 . \u062f\u0627\u0631 \u0633\u0628\u0639\u0629 \u0644\u0644\u0646\u0634\u0631 \u0648\u0627\u0644\u062a\u0648\u0632\u064a\u0639. \u0627\u0644\u0633\u0639\u0648\u062f\u064a\u0629.
\u0628\u0627\u0648\u0645\u0627\u0646\u060c \u0632.( 2016) .\u0627\u0644\u062d\u0628\u0651 \u0627\u0644\u0633\u0627\u0626\u0644: \u0639\u0646 \u0647\u0634\u0627\u0634\u0629 \u0627\u0644\u0631\u0648\u0627\u0628\u0637 \u0627\u0644\u0625\u0646\u0633\u0627\u0646\u064a\u0651\u0629. \u06371.\u0627\u0644\u0634\u0628\u0643\u0629 \u0627\u0644\u0639\u0631\u0628\u064a\u0629 \u0644\u0644\u0623\u0628\u062d\u0627\u062b \u0648\u0627\u0644\u0646\u0634\u0631, \u0628\u064a\u0631\u0648\u062a.
\u0628\u0648\u0646\u064a\u0647\u060c \u0623 .(1993).  \u0627\u0644\u0630\u0643\u0627\u0621 \u0627\u0644\u0627\u0635\u0637\u0646\u0627\u0639\u064a:  \u0648\u0627\u0642\u0639\u0647 \u0648 \u0645\u0633\u062a\u0642\u0628\u0644\u0647 . \u0627\u0644\u0645\u062c\u0644\u0633 \u0627\u0644\u0648\u0637\u0646\u064a \u0644\u0644\u062b\u0642\u0627\u0641\u0629 \u0648\u0627\u0644\u0641\u0646\u0648\u0646. \u0627\u0644\u0643\u0648\u064a\u062a.
\u062c\u0627\u0646\u060c \u0628\u0648\u062f\u0631\u064a\u0627\u0631 . (1995).  \u0627\u0644\u0645\u062c\u062a\u0645\u0639 \u0627\u0644\u0627\u0633\u062a\u0647\u0644\u0627\u0643\u064a: \u062f\u0631\u0627\u0633\u0629 \u0641\u064a \u0623\u0633\u0627\u0637\u064a\u0631 \u0627\u0644\u0646\u0638\u0627\u0645 \u0627\u0644\u0627\u0633\u062a\u0647\u0644\u0627\u0643\u064a \u0648\u062a\u0631\u0627\u0643\u064a\u0628\u0647. \u062f\u0627\u0631 \u0627\u0644\u0641\u0643\u0631. \u0644\u0628\u0646\u0627\u0646.
\u062f\u064a\u0641\u064a\u062f\u060c \u0628 \u0632 . (2018).  \u0627\u0644\u0645\u0631\u0627\u0642\u0628\u0629 \u0627\u0644\u0633\u0627\u0626\u0644\u0629 .\u0627\u0644\u0634\u0628\u0643\u0629 \u0627\u0644\u0639\u0631\u0628\u064a\u0629 \u0644\u0644\u0623\u0628\u062d\u0627\u062b \u0648\u0627\u0644\u0646\u0634\u0631. \u0628\u064a\u0631\u0648\u062a\u060c \u0644\u0628\u0646\u0627\u0646.
\u0631\u0627\u0633\u0644\u060c \u0633.( 2017) .\u0647\u0644 \u0627\u0644\u0630\u0643\u0627\u0621 \u0627\u0644\u0627\u0635\u0637\u0646\u0627\u0639\u064a \u0645\u062a\u0648\u0627\u0641\u0642 \u0645\u0639 \u0627\u0644\u0628\u0634\u0631 .\u0645\u0624\u0633\u0633\u0629 \u0627\u0644\u0647\u0646\u062f\u0627\u0648\u064a. \u0627\u0644\u0645\u0645\u0644\u0643\u0629 \u0627\u0644\u0645\u062a\u062d\u062f\u0629.
\u0627\u0644\u0631\u0632\u0627\u0642\u060c \u0639 \u0639 .( 1999) . \u0646\u0638\u0645 \u0627\u0644\u0645\u0639\u0644\u0648\u0645\u0627\u062a \u0648\u0627\u0644\u0630\u0643\u0627\u0621 \u0627\u0644\u0627\u0635\u0637\u0646\u0627\u0639\u064a. \u062f\u0627\u0631 \u0627\u0644\u0645\u0646\u0627\u0647\u062c \u0644\u0644\u0646\u0634\u0631 \u0648\u0627\u0644\u062a\u0648\u0632\u064a\u0639. \u0627\u0644\u0627\u0631\u062f\u0646.
\u0633\u064a\u0631\u0648\u060c \u0644. \u062c.( 2012). \u0634\u0627\u0634\u0629 \u0627\u0644\u0639\u0627\u0644\u0645:   \u062b\u0642\u0627\u0641\u0629 \u0648\u0633\u0627\u0626\u0644 \u0627\u0644\u0625\u0639\u0644\u0627\u0645 \u0648\u0627\u0644\u0633\u064a\u0646\u0645\u0627 \u0641\u064a \u0639\u0635\u0631 \u0627\u0644\u062d\u062f\u0627\u062b\u0629 \u0627\u0644\u0641\u0627\u0626\u0642\u0629. \u06371. \u0627\u0644\u0645\u0631\u0643\u0632 \u0627\u0644\u0642\u0648\u0645\u064a \u0644\u0644\u062a\u0631\u062c\u0645\u0629. \u0627\u0644\u0642\u0627\u0647\u0631\u0629. \u0645\u0635\u0631.
\u0641\u0631\u0648\u0645\u060c \u0625 . (2006). \u062a\u0634\u0631\u064a\u062d \u0627\u0644\u062a\u062f\u0645\u064a\u0631\u064a\u0629 \u0627\u0644\u0628\u0634\u0631\u064a\u0629. \u062c1 .\u0645\u0646\u0634\u0648\u0631\u0627\u062a \u0648\u0632\u0627\u0631\u0629 \u0627\u0644\u062b\u0642\u0627\u0641\u0629.  \u0633\u0648\u0631\u064a\u0627.
\u0641\u0631\u0648\u0645\u060c \u0627 .( 2011).  \u062c\u0648\u0647\u0631 \u0627\u0644\u0627\u0646\u0633\u0627\u0646. \u0637 1. \u062f\u0627\u0631 \u0627\u0644\u062d\u0648\u0627\u0631 \u0644\u0644\u0646\u0634\u0631 \u0648\u0627\u0644\u062a\u0648\u0632\u064a\u0639. \u0633\u0648\u0631\u064a\u0627.
\u0641\u0631\u0648\u0645\u060c \u0627 .(2010)\u060c  \u062b\u0648\u0631\u0629 \u0627\u0644\u0627\u0645\u0644. \u0627\u0645\u0643\u062a\u0628\u0629 \u062f\u0627\u0631 \u0627\u0644\u0643\u0644\u0645\u0629. \u0644\u0642\u0627\u0647\u0631\u0629.
\u0641\u0631\u0648\u0645\u060c \u0627. (2006). \u0627\u0644\u0645\u062c\u062a\u0645\u0639 \u0627\u0644\u0633\u0648\u064a. \u062c1 \u0645\u0646\u0638\u0645\u0629 \u0627\u062d\u0645\u062f \u0639\u064a\u062f\u0643\u064a. \u0633\u0648\u0631\u064a\u0627.
\u0642\u064a\u0633 \u060c\u0647\u0627\u062f\u064a \u0623\u062d\u0645\u062f.( 1980). \u0627\u0644\u0627\u0646\u0633\u0627\u0646 \u0627\u0644\u0645\u0639\u0627\u0635\u0631 \u0639\u0646\u062f \u0647\u0627\u0628\u0631\u062a \u0645\u0627\u0631\u0643\u064a\u0648\u0632.<\/em> \u0627\u0644\u0645\u0624\u0633\u0633\u0629 \u0627\u0644\u0639\u0631\u0628\u064a\u0629 \u0644\u0644\u0646\u0634\u0631 \u0648\u0627\u0644\u062a\u0648\u0632\u064a\u0639. \u0628\u064a\u0631\u0648\u062a.
\u0645\u0627\u0631\u062a\u0646 \u060c\u0647\u0627\u064a\u062f\u062c\u0631.( 2005). \u0627\u0644\u0641\u0644\u0633\u0641\u0629 \u0627\u0644\u0647\u0648\u064a\u0629 \u0648 \u0627\u0644\u0630\u0627\u062a.<\/em> \u0645\u0646\u0634\u0648\u0631\u0627\u062a \u0627\u0644\u0627\u062d\u062a\u0644\u0627\u0641 . \u0627\u0644\u062c\u0632\u0627\u0626\u0631.
\u0645\u0648\u0631\u0627\u0646\u060c \u0627. (2019) .\u0627\u0644\u0633\u0628\u064a\u0644 \u0644\u0627\u062c\u0644 \u0645\u0633\u062a\u0642\u0628\u0644 \u0627\u0644\u062a\u0631\u0628\u064a\u0629 . \u0645\u0646\u0634\u0648\u0631\u0627\u062a \u0627\u0644\u062c\u0645\u0644. \u0628\u064a\u0631\u0648\u062a.
\u0645\u064a\u0643\u0634\u064a\u0644\u0644\u064a\u060c \u0623 . (1993) . \u0627\u0644\u0647\u0648\u064a\u0629. \u062f\u0627\u0631 \u0627\u0644\u0648\u0633\u064a\u0645 \u0644\u0644\u062e\u062f\u0645\u0627\u062a \u0648\u0627\u0644\u0637\u0628\u0627\u0639\u0629. \u062f\u0645\u0634\u0642.<\/p><\/div><\/div>\n\n\n\n

Baudrillard, J. (2001). D\u2019un fragment l\u2019autre : entretiens avec fran\u00e7ois l\u2019yvonnet.<\/em> \u00e9ditions albin michel. Paris.
Butler, J. (2019). Trouble dans le genre : le feminiseme et la subvesion de l’identit\u00e9<\/em> .la d\u00e9couverte. Paris.
Iteanu, O. (2008). L’identit\u00e9 numerique en question.<\/em> Eyrolles. Paris.
Marquis, O. P. (2014). Panorama de l’int\u00e9ligence artificielle ses basesmethodologiques ses devellopements<\/em>. v1. C\u00e9padu\u00e9s  .France.
Ogien, R. (2007). L\u2019\u00e9thique aujourd\u2019hui : maximalistes et minimalistes.<\/em> \u00e9dition Gallimard. Paris.<\/p><\/div><\/div>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Copyright for all articles published in ATRAS <\/strong>belongs to the author. The authors also grant permission to the publisher to publish, reproduce, distribute, and transmit the articles. ATRAS <\/strong>publishes accepted papers under the Creative Commons Attribution-NonCommercial 4.0 International (CC BY-NC 4.0) License. Authors submitting papers for publication in ATRAS <\/strong>agree to apply the CC BY-NC 4.0 license to their work. For non-commercial purposes, anyone may copy, redistribute material, remix, transform, and construct material in any media or format, provided that the terms of the license are observed and the original source is properly cited.<\/p><\/div><\/div>\n","protected":false},"excerpt":{"rendered":"

Artificial intelligence, emotional inquiry, human relationships, identity, self, values<\/p>\n","protected":false},"author":2,"featured_media":2246,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[408],"tags":[419,571,572,131,573,574],"class_list":["post-2446","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-vol-05-n03-2024","tag-artificial-intelligence","tag-emotional-inquiry","tag-human-relationships","tag-identity","tag-self","tag-values"],"gutentor_comment":0,"yoast_head":"\nArticle 45 Issue 03 Vol 5 September 2024 - ATRAS journal<\/title>\n<meta name=\"description\" content=\"Artificial intelligence, emotional inquiry, human relationships, identity, self, values Artificial intelligence presents numerous challenges in today's age despite the various facilitations it offers humanity. Recent developments raise questions regarding the impact of this evolution on human nature and society, as it fundamentally alters how we define ourselves and our place in society. By shifting human identity to the sidelines and replacing it with machines and technology, artificial intelligence risks the loss of personal identity. This underscores the urgent need to address questions of values and emotions to prevent humans from losing their humanity and worth. The ethical and moral pitfalls of artificial intelligence require swift intervention to guide its development in a way that respects human values and dignity. Many philosophers have addressed this issue, including the German philosopher and sociologist Erich Fromm, who questioned the impact of technology on human and cultural relationships. He pondered whether technology could replace genuine human communication and social interaction and explored its effects on psychological and social aspects. 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Recent developments raise questions regarding the impact of this evolution on human nature and society, as it fundamentally alters how we define ourselves and our place in society. By shifting human identity to the sidelines and replacing it with machines and technology, artificial intelligence risks the loss of personal identity. This underscores the urgent need to address questions of values and emotions to prevent humans from losing their humanity and worth. The ethical and moral pitfalls of artificial intelligence require swift intervention to guide its development in a way that respects human values and dignity. Many philosophers have addressed this issue, including the German philosopher and sociologist Erich Fromm, who questioned the impact of technology on human and cultural relationships. He pondered whether technology could replace genuine human communication and social interaction and explored its effects on psychological and social aspects. 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These issues must be addressed to overcome the ethical pitfalls of artificial intelligence.","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/atras-univ-saida.dz\/en\/?p=2446","og_locale":"en_US","og_type":"article","og_title":"The Self and Human Values in the Light of the Spread of Artificial Intelligence from Erich Fromm\u2019s Perspective","og_description":"Artificial intelligence presents numerous challenges in today's age despite the various facilitations it offers humanity. Recent developments raise questions regarding the impact of this evolution on human nature and society, as it fundamentally alters how we define ourselves and our place in society. By shifting human identity to the sidelines and replacing it with machines and technology, artificial intelligence risks the loss of personal identity. This underscores the urgent need to address questions of values and emotions to prevent humans from losing their humanity and worth. The ethical and moral pitfalls of artificial intelligence require swift intervention to guide its development in a way that respects human values and dignity. Many philosophers have addressed this issue, including the German philosopher and sociologist Erich Fromm, who questioned the impact of technology on human and cultural relationships. He pondered whether technology could replace genuine human communication and social interaction and explored its effects on psychological and social aspects. These issues must be addressed to overcome the ethical pitfalls of artificial intelligence.","og_url":"https:\/\/atras-univ-saida.dz\/en\/?p=2446","og_site_name":"ATRAS journal","article_publisher":"https:\/\/www.facebook.com\/p\/ATRAS-journal-100083161450894\/","article_published_time":"2024-09-30T09:00:00+00:00","article_modified_time":"2025-01-30T19:09:28+00:00","og_image":[{"width":437,"height":565,"url":"https:\/\/atras-univ-saida.dz\/en\/wp-content\/uploads\/2024\/09\/vol-05-n03-2024.png","type":"image\/png"}],"author":"atras","twitter_card":"summary_large_image","twitter_title":"The Self and Human Values in the Light of the Spread of Artificial Intelligence from Erich Fromm\u2019s Perspective","twitter_description":"Artificial intelligence presents numerous challenges in today's age despite the various facilitations it offers humanity. Recent developments raise questions regarding the impact of this evolution on human nature and society, as it fundamentally alters how we define ourselves and our place in society. By shifting human identity to the sidelines and replacing it with machines and technology, artificial intelligence risks the loss of personal identity. This underscores the urgent need to address questions of values and emotions to prevent humans from losing their humanity and worth. The ethical and moral pitfalls of artificial intelligence require swift intervention to guide its development in a way that respects human values and dignity. Many philosophers have addressed this issue, including the German philosopher and sociologist Erich Fromm, who questioned the impact of technology on human and cultural relationships. He pondered whether technology could replace genuine human communication and social interaction and explored its effects on psychological and social aspects. These issues must be addressed to overcome the ethical pitfalls of artificial intelligence.","twitter_image":"https:\/\/atras-univ-saida.dz\/en\/wp-content\/uploads\/2024\/09\/vol-05-n03-2024.png","twitter_misc":{"Written by":"atras","Est. reading time":"5 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/atras-univ-saida.dz\/en\/?p=2446#article","isPartOf":{"@id":"https:\/\/atras-univ-saida.dz\/en\/?p=2446"},"author":{"name":"atras","@id":"https:\/\/atras-univ-saida.dz\/en\/#\/schema\/person\/ad5e6fcff0b37638480b00e92868cd64"},"headline":"Article 45 Issue 03 Vol 5 September 2024","datePublished":"2024-09-30T09:00:00+00:00","dateModified":"2025-01-30T19:09:28+00:00","mainEntityOfPage":{"@id":"https:\/\/atras-univ-saida.dz\/en\/?p=2446"},"wordCount":463,"publisher":{"@id":"https:\/\/atras-univ-saida.dz\/en\/#organization"},"image":{"@id":"https:\/\/atras-univ-saida.dz\/en\/?p=2446#primaryimage"},"thumbnailUrl":"https:\/\/atras-univ-saida.dz\/en\/wp-content\/uploads\/2024\/09\/vol-05-n03-2024.png","keywords":["Artificial Intelligence","emotional inquiry","human relationships","identity","self","values"],"articleSection":["Vol 05 N03 2024"],"inLanguage":"en-US"},{"@type":"WebPage","@id":"https:\/\/atras-univ-saida.dz\/en\/?p=2446","url":"https:\/\/atras-univ-saida.dz\/en\/?p=2446","name":"Article 45 Issue 03 Vol 5 September 2024 - ATRAS journal","isPartOf":{"@id":"https:\/\/atras-univ-saida.dz\/en\/#website"},"primaryImageOfPage":{"@id":"https:\/\/atras-univ-saida.dz\/en\/?p=2446#primaryimage"},"image":{"@id":"https:\/\/atras-univ-saida.dz\/en\/?p=2446#primaryimage"},"thumbnailUrl":"https:\/\/atras-univ-saida.dz\/en\/wp-content\/uploads\/2024\/09\/vol-05-n03-2024.png","datePublished":"2024-09-30T09:00:00+00:00","dateModified":"2025-01-30T19:09:28+00:00","description":"Artificial intelligence, emotional inquiry, human relationships, identity, self, values Artificial intelligence presents numerous challenges in today's age despite the various facilitations it offers humanity. Recent developments raise questions regarding the impact of this evolution on human nature and society, as it fundamentally alters how we define ourselves and our place in society. By shifting human identity to the sidelines and replacing it with machines and technology, artificial intelligence risks the loss of personal identity. This underscores the urgent need to address questions of values and emotions to prevent humans from losing their humanity and worth. The ethical and moral pitfalls of artificial intelligence require swift intervention to guide its development in a way that respects human values and dignity. Many philosophers have addressed this issue, including the German philosopher and sociologist Erich Fromm, who questioned the impact of technology on human and cultural relationships. He pondered whether technology could replace genuine human communication and social interaction and explored its effects on psychological and social aspects. 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