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Искусственный интеллект для науки и наука для искусственного интеллекта
Abstract
Поступила 06.12.2021
В 2016 г. Хироаки Китано предположил, что искусственный интеллект
(ИИ) сможет преодолеть ряд человеческих когнитивных ограничений, ме-
шающих ускорить процесс достижения научных открытий [Kitano 2016
web]. С этого времени вопрос о возможности получения ИИ Нобелевской
премии широко обсуждается в том числе и в академических кругах [Engineering
for Research Symposium web 2020]. На конференции AI Journey 2021
этот вопрос обсуждался представителями четырех научных дисциплин (фи-
зика, математика, нейробиология, философия), ставших соавторами данной
статьи [AI 2021 web]. В этой научной дискуссии и статье, которая написана
по ее следам, мы подвергли критическому анализу роль технологий ИИ
в естественнонаучных исследованиях: насколько они могут быть полезны
фундаментальной науке, каков потенциал или, наоборот, принципиальные
ограничения использования ИИ в естественных и точных науках. Также
часть нашей статьи посвящена встречному вопросу о том, что наука может
дать будущим исследованиям ИИ. Сейчас невозможно представить себе ма-
шинное обучение без линейной алгебры, физики материалов, исследований
мозга – все это лежит в основе того, что сегодня принято объединять под
общим зонтичным термином ИИ [Russel, Norvig 2021]. Таким образом,
раз послужив рождению ИИ, чем физика, математика и нейробиология мо-
гут послужить ему сегодня?
... С внушительным развитием в области автономного вождения начали появляться увлекательные исследования, связанные с восприятием окружающей среды и анализом сцен [1,2]. В отличие от распространенных решений, которые опираются на дорогостоящие сенсоры lidar и точное глобальное позиционирование, интересным направлением становится расширение возможностей обычных камер [3,4]. В этой парадигме возникает новая и весьма непростая задача построения bev с использованием всего лишь одного цветного изображения. ...
В данной статье было проведено сравнение двух инновационных подходов в области автономного вождения использующих только одну цветную камеру для построения представления “с высоты птичьего полета” в дорожной сцене и сопоставлены их результаты на других данных. Первый подход предсказывает расположение дороги и движущихся объектов, учитывая невидимые части мира на изображении с помощью глубокой нейронной сети MonoLayout, которая работает в реальном времени. Данная сеть представляет макет сцены как многоканальную семантическую сетку занятости и использует обучение состязательным функциям, чтобы додумывать правдоподобные дополнения для закрытых частей изображения. Этот подход превосходит текущие методы на различных наборах данных, по словам авторов.
Второй подход фокусируется на использовании моду-ля трансформации между представлениями учитывая циклическую последовательность между проекциями, а контекстно чувствительный дискриминатор дополнительно улучшает результаты. Эксперименты показывают, что предложенный метод превосходит конкурентов в задачах оценки расположения и загруженности дорог транспортными средствами, обеспечивая высокую производительность в реальном времени.
The paper considers an approach to mathematical education adequate to the task of developing mathematics and its applications in the XXI century. This approach is based on improving the efficiency of the educational process by maintaining the motivation of students of various categories. The basis for the formation of motivation is, on the one hand, independent design, invention of mathematical objects, methods of action and models of the world around us, the discovery of facts of mathematical reality. On the other hand, it is solving of new, unexpected, feasible tasks for the student. In the described perspective, the student’s work is similar to the work of a mathematician-researcher and programmer. The possibilities of research activity in educational mathematics are significantly expanded due to computer-based intra-mathematic experiment. A special kind of mathematical experiment is debugging a computer program.
Neural network training is widely used in various educational fields: staff training, mastering the curriculum at school and university, forming recommendations for private use by respondents, for teaching pensioners health-saving techniques. It is relevant to analyze the learning process of neural networks and evaluate their effectiveness on various models. For the study, a model was chosen for predicting the index of biological aging of a person based on the characteristics of his personality. To train neural networks, a data matrix of 1,632 people aged 35 to 70 years was compiled. Output variable: biological aging index; input variables: gender, age, family and professional status, place of residence, body type, type of functional asymmetry, style of relationships with people, as well as personal resources. Four neural networks were trained: for men and women, for working professionals and for pensioners. Results: 1) trained neural networks give different recommendations for men and women of pre-retirement and post-retirement age. 2) The effectiveness of predicting the biological aging index using neural networks turned out to be significantly high for all trained programs. 3) Neural networks can be used to model various social situations and identify what changes this will lead to for output variables. Situations were modeled: a) if all single adults get married, b) if all family adults break up, c) if everyone receives the recommendations of psychologists on the selection of personal resources and will use them. The neural network has issued a forecast: it is better for adult women not to change their family status/it is better for adult men to change their status. The use of personal resources selected by psychologists is effective for everyone.
Active development of scientific technologies and the digital transformation of the healthcare service promise a serious breakthrough in understanding the norm and pathology, assessing the risks of diseases or specific mental conditions, predicting their course and possible consequences. In other words, there are hopes that in the nearest future science allows modeling and predicting of complex human behavior at least in some contexts. The article analyzes the progress in the field of human behavior modeling in medicine and, particularly, in psychiatry, for which the explanation of behavioral disorders is the most relevant. 1175 publications were reviewed and 74 of them were selected for further analysis of the exiting methods for human behavior modeling in norm and mental pathology. The article highlights the possibilities of human behavior modeling and its most promising prospects. The possibilities of such modeling at the present time are limited. Most part of the created models have no sufficient verification and are unsuitable for solving real practical problems. In addition, science progress is far from explaining complex variants of human behavior, and it is unclear if it is possible to model such behavior using computer architecture, which is significantly different from biological. Various behavioral models are considered, that allow to solve specific practical tasks in psychiatry and healthcare system, and therefore seem to be the most promising.
We used computer proof-checking methods to verify the correctness of our proofs of the propositions in Euclid Book I. We used axioms as close as possible to those of Euclid, in a language closely related to that used in Tarski's formal geometry. We used proofs as close as possible to those given by Euclid, but filling Euclid's gaps and correcting errors. Euclid Book I has 48 propositions, we proved 213 theorems. The extras were partly "Book Zero", preliminaries of a very fundamental nature, partly propositions that Euclid omitted but were used implicitly, partly advanced theorems that we found necessary to fill Euclid's gaps, and partly just variants of Euclid's propositions. We wrote these proofs in a simple fragment of first-order logic corresponding to Euclid's logic, debugged them using a custom software tool, and then checked them in the well-known and trusted proof checkers HOL Light and Coq.
The author, based on the analysis of the main comparative interpretations of the arguments “against motion”, given in the second chapter of Nāgārjuna’s “Mūlamadhyamakakārikā” and in the famous Zeno’s paradoxes, highlights the leading ontological contexts for comparing the Madhyamaka of Nāgārjuna with the teachings of Western philosophers. This is, firstly, the absolutist context in which one can find the parallelism of the teachings of Parmenides and Madhyamaka in the Chinese interpretation. Secondly, this is the context of transcendentalist ontology (Kant, Husserl, Heidegger, Wittgenstein, etc.), in which it is possible to establish the similarities and differences between Indo-Tibetan Madhyamaka and Western transcendentalism in the field of dialetheism and the study of the true contradictions of being in the process of ontological questioning. The article also defines the hermeneutic significance of the Indo-Tibetan commentary tradition as an useful “key” to the correct understanding of Nāgārjuna’s Madhyamaka. An example of Tibetan hermeneutic methodology is the commentary of the founder of the Tibetan Gelugpa school Je Tsongkhapa. This text called “The Ocean of Arguments”, almost unknown in Russian philosophical literature. Tsongkhapa’s commentary makes it clear that Nāgārjuna in the second chapter of the MMK does not put forward arguments against motion in the physical sense and does not deny the existence of motion. But he gives, using the example of walking, a substantiation of the impossibility of self-existent things and processes, including denying the existence “by nature”, “by virtue of their own essence” of persons who are born, live, die and are reborn in the wheel of cyclic existence. The second chapter of the MMK serves the implementation of the general soteriological project of Madhyamaka.
The article is devoted to the history of the hermeneutics of the language of Taoist alchemy. Traditional Taoist practices, which in European scientific literature are usually called «Taoist alchemy», are divided into two types in Chinese culture, namely, wai dan («external alchemy») and nei dan («internal alchemy»). Both branches are united by the declared goal (achievement of «immortality») and specific alchemical terminology and imagery. The article deals with the metaphorical interpretation of the terms and expressions of the alchemical language in the late Taoist text. The main source text is the text of the 17th century Lun men xin fa (The Law of the Heart-Consciousness [according to the Tradition] Longmen), which outlined the views of Wang Changyue (Kunyang-zi), master of the Taoist school Quanzhen/Longmen. A notable feature of Wang Changyue's sermons is that he interprets expressions typical of the language of the Taoist, and in particular, the alchemical tradition, through the language of the Buddhist tradition. In the later period, as can be seen in the text under study, the expressions and terms of internal alchemy, metaphorical in nature, underwent a secondary metaphorical interpretation. It is called «secondary» for the reason that the language of inner alchemy was already metaphorical in nature. The article examines two examples of the interpretation of the alchemical language in the sermons of Wang Changyue. The article also provides a historical and philosophical assessment of the interpretation of the alchemical language proposed by Wang Changyue. This interpretation represents a spiritualized and “Buddhized” version of Taoism. The article includes fragments of Long men xin fa, first translated in Russian, illustrating the observations of the author of the article.
The anthropological crisis of the technogenic civilization is examined in the article from the perspective of its ontological foundations. Its ontological aspect is interpreted as a set of special states in the development of complex systems, characterized by the fragmentation of the integrative quality and the increase in entropy, which initiates genesis of new structural hierarchy and order. Thus, the interpretation of the current state of technogenic civilization, proposed by V.S. Styopin, is supplemented in the article by his own synergetic ideas. The sociocultural foundations of the crisis stages in the development of modern societies are revealed in the interaction and interconnection of the destructive and constructive components of the crisis in the processes of transformation, first of all, of the fundamental values of the technogenic civilization. The idea is that anthropological crisis contributes to a radical change of stereotypes of public consciousness, the regulatory principles of thinking and action. The crisis also initiates the reinterpretation of the meanings of the key cultural universals, thus contributing to the transition to new parameters of the homeostaticstate of the system due to increasing stochastic factors of the external environment. One of them is the divergence of local sociocultural systems, manifested in the growth of ethnic, religious fundamentalism and extremism. Such forms of interaction of civilizations as dialogue, cooperation, partnership can be presented as constructive alternatives to these manifestations. Their constitutive basis is the mutual recognition of the originality of local cultural traditions and ethnocultural diversity, which will allow to build effective strategies for constructive overcoming the modern anthropological crisis.
The article examines the objections expressed in the literature to the logic of Enlightenment thinking, which, in the opinion of many thinkers, leads to the standardization of life, suppression of individuality, and the development of totalitarian regimes. At the same time, it is shown that the modern stage of development of technologies associated with the widespread use of creative labor does not fit into the standard, traditional methods of control, and even where the behavior of the standard seems necessary, based on the consent of people, this does not always lead to a positive effect. Therefore, the impact on human behavior of virtue ethics cannot be eliminated from the modern theory of morality. New approaches to understanding education are considered, associated with understanding it as embedded in modern global processes. When Enlightenment, on the one hand, turns out to be associated with the understanding of all the features of civilizational development, and on the other hand, it serves to justify expansion from developed countries, subordination their own aims to disseminate knowledge and reform in developing countries. As a methodology, the system method, the method of comparative analysis, and the historical method are used. The novelty lies in the fact that it shows the reasons for unjustified, ideological criticism of Enlightenment and ways to overcome the shortcomings of the traditional logic of one-line systematic thinking.
THE MYTH OF ARTIFICIAL INTELLIGENCE: Why Computers Can't Think the Way We Do by Erik J. Larson. Cambridge, MA: Belknap Press, 2021. 312 pages. Hardcover; $29.95. ISBN: 9780674983519. *The Myth of Artificial Intelligence (AI) offers a technical and philosophical introduction to AI with an emphasis on AI's limitations. Larson, a computer scientist and tech entrepreneur, keeps his central claim modest: true general AI is neither inevitable nor imminent, and if it is possible, it will require fundamentally new approaches. It is an easy read, combining references to fiction, history, and science. It lays out a bird's eye view of the origins and ideas behind current AI methods, focusing on general AI, a category of AI that would need to learn and engage with a wide variety of problems. *Separated into three parts, The Myth of AI begins with the history and algorithmic logic of AI, largely through the lens of the Turing test. Larson argues that we are not near the singularity (superintelligent computers able to create ever more intelligent machines) and that, in fact, the basic premise of the singularity is flawed. *The second part discusses inference. AI falls short of human intelligence because it can work with hard rules, but cannot make the guesses necessary to formulate new ones or handle uncertain rules. In attempts at the Turing test, AI can throw data at the problem but will always lack understanding. Achieving the understanding necessary for true intelligence will require an approach fundamentally different from recent advances made in AI, which are only effective for narrow AI (a category of AI for solving specialized problems) and not general AI. *The final, and relatively brief, part examines AI in science. According to Larson's assessment, new scientific research relies heavily on newly available computation power and big data in order to use narrow AI to its full extent. Larson claims that this approach will hinder development of new theories. He also claims that this leads to treating scientists as if they were computers as well, which causes overvaluing the system of science above people. He criticizes "swarm science," which he describes as a large group of scientists approaching one problem with a variety of projects, emphasizing this collaboration over the individuals. Instead, he claims, we need our culture to continue to emphasize individual discovery and intelligence, as it is the key to innovation. *Through the discussions of the history, philosophy, and logic of AI in the first two parts of the book, Larson disentangles the hype of AI from what is actually possible with current technology. Even as he sheds light on the gap between the singularity prediction and what machine learning is truly capable of, he emphasizes the significance of the myth. "The myth is an emotional lighthouse by which we navigate the AI topic" (p. 76). The stories we tell through predictions and science fiction define AI in the public eye and set the goals for AI research. *Our underlying philosophy matters as much as the current state of AI research, when we consider the social role of AI and what we predict for our future. In the development of AI, we must define intelligence and explore what it means to be human. While this is not a book with overtly religious claims, it does acknowledge the spiritual claims inherent in discussions of personhood. It also frames technoscience as replacing philosophy and religion and as the oversimplified understanding of humanity and the precursor to expectations of the singularity. *Beyond the stated goal of disenchanting the reader of the inevitability of AI, the book highlights the significance of stories to both society and science and emphasizes the importance of understanding for both humans and AI. We need to understand not only the technical aspects of the technology we build but also the philosophy that defines our goals. *While I found the first two sections of the book to be an engaging and accurate discussion of the tension between the science and hopes of AI, I had concerns about the warnings of "swarm science" in the third. Larson is placing a strong emphasis on individual genius in science; however, science has never been a truly independent endeavor. Many times in history, from evolution to DNA, multiple teams of scientists independently made the same discoveries at nearly the same time, based on previously published work. Though these discoveries were not inevitable, they built upon other research and relied on collaboration at least as much as individual genius. Larson focuses on a particular neuroscience project and makes some valid criticisms, but then he generalizes his observations to all of science in ways that I do not believe to be accurate. His argument that all of science is moving away from theory toward shallow observations is not as obvious as he claims, nor is it supported by the evidence offered in the book. *As a counterexample, the research that resulted in the COVID-19 vaccine could be considered "swarm science" and was effective. Large amounts of funding were very suddenly directed to many scientists for one goal: understand and prevent the coronavirus. Due to both new funding and established research, we developed and approved multiple vaccines in one year. I was not convinced of several of Larson's generalizations in this third section. Tension between celebrating collaboration and individual genius will persist. However, it appears that there is more collaboration in science today. This is likely due to a variety of reasons, including a scientific community connected by the internet and more contributors receiving appropriate credit for their work. *The Myth of AI is a broad view of AI that should prove valuable and comprehensible to readers with or without a technical background. The first two sections offer a clear explanation and history of AI, and the third offers food for thought on how the process of science has been shaped by advances in AI and computer technology. The first sections would be a good introduction to someone not familiar with AI or looking to think about the philosophy of AI and I would recommend the book for these sections. *While the book avoids religious claims, the philosophical discussions of what it means to "understand" and the level of trust we place in AI are essential questions for Christians working in technology-related disciplines. The Myth of AI presents a jumping-off point for much deeper reflection about using AI responsibly and what it means to be human. *Reviewed by Elizabeth Koning, graduate student in the Department of Computer Science, University of Illinois at Urbana-Champaign, Urbana, IL 61801.
The author considers the significance of the cultural space in the life of the young worker of one of the Molotov plants. The impressions of the Soviet worker are reflected in a personal diary. It noted important moments of his own life during the war. The diary has an obvious cultural context. The author slowly reads A.I. Dmitriev’s diary for the purpose of understanding the content of the cultural repertoire of the young Soviet worker, as well as the place and value of culture in the daily practices of the Soviet province. War did not mean the death of culture. Culture made it possible to compensate for the tragedy of the surrounding reality. In the Soviet rear there were various forms of Soviet culture. The example of the author of the diary confirms their great importance in shaping the personality of a young Soviet man. Study of the text of the ego-document by A.I. Dmitriev allows us to conclude that the cultural menu, pointing to which is present in the author's reflection, was in its majority a product of USSR totalitarian propaganda, which, in turn, contributed to the legitimation of the Soviet state. Despite the propaganda effects, the cultural menu during the war could enrich Soviet people with new knowledge. Classical texts made it possible to expend a person’s understanding of world culture.
The modern era emphasizes new types of subjectivity, including digital generation and its radical transformation in the image of a virtual person. The values aimed at “network success”, “digital footprint”, the desire to consume ready-made content, come into collision with traditional values based on reflexive comprehension. The article analyzes the problem of transferring humanitarian values to the digital generation. Attention is focused, firstly, on the characteristics of a virtual person; secondly, on the use of the “online platform” metaphor as a pattern for communicating cultural values; thirdly, on the analysis of the programming impact of digital technologies. The research relies on A. Clark’s theory of expanding capabilities of mind, on the conclusions by D. Haraway regarding cyborg, on J. Urry’s views on modern society, represented by complex socio-natural hybrids, on H. Tolu’s view on cyber-luddism. The article demonstrates that the translation of cultural values is based on the effect of “datafication” and the “data is essential” criterion. The effects of the digital world are viewed as being ambivalent by nature. The adoption of human-digital integration is accompanied by a sharp opposition to the world created by computers and networks. Conclusions are drawn on the need for humanitarian protest against the tendency to destroy human values.
Modern civilized society is in a state that could quite accurately be designated by the term “crisis” (in both its semantic shades – catastrophic and dynamic-transitional). The scientific literature describes in detail the reasons that involve modern civilization in this state: the increasing use of the environment due to technological progress and, as a result, its perilous change. And accordingly, by pointing to this kind of reasons, a circle of problems has already been outlined. The options for technological solutions outline the way out of the crisis. The purpose of this article is to expand this problem circle. According to the author, what aggravates and distinguishes the current crisis situation, is that modern technologies, among other things, open up the possibility of radically changing the fundamental species characteristics of the person himself. And what is essential in this case, the possibility of such transformations becomes available to the individual: he, at his discretion, is able to transform not only his spiritual but also physical parameters, and therefore, vary the forms of his (equally specific) social being. But to answer the question: “What consequences can this kind of transformation of Homo sapiens lead to?” neither the individual nor the society, at least today, are capable. Meanwhile, in this situation, a person turns into a human problem in himself, i.e., loses himself as an anthropos [Averintsev 2006]. The processes that deform modern civilization acquire the features of an existential “anthropological crisis”. And above all, in this capacity, modern philosophy should comprehend them.
The paper examines public discussions on the political economy of socialism and the socialist project in general, which began after the death of I. Stalin and continued until 1973. The pragmatic and romantic lines of understanding socialism and attitudes towards communism are highlighted. The position of the “pragmatists” is presented in the first textbook of political economy published in 1954. Eventually it retained the possibility of transforming Soviet socialism into a market economy. Actually, this possibility was implemented in China in the late 1970s. However, in the USSR, it provoked dead resistance. At the level of the party system and related political economists, the goal was to interpret economic phenomena within the orthodox version of Marxism. On the contrary, the “romantics” such as E. Ilyenkov defended the most radical project of building a future communist society, which would make it possible to overcome the division of labor and the related alienation still seen under the actual socialism. It is a historical paradox that romantic projects imposed the evolution of the USSR along the “Chinese path”.
The key question in the mathematical discipline of thought is the question of the foundations of mathematics. To a large extent, this question boils down to the question of logic, which is guided in the construction of the architecture of mathematics (N. Bourbaki). Most mathematicians, with the exception of intuitionists, rely in their work on classical, extensional, logic, expressed through mathematical terminology. Here is the construction of axiomatic systems, and methods of their formalization, and metamathematics. Since this approach to the foundations of mathematics reveals the incompleteness of any mathematical system, including in itself, at least, elementary arithmetic, then this leads to the conclusion (K. Gödel) that the logic used in mathematics is insufficient to claim to substantiate the mathematical discipline of thought as such. The article shows that this deficiency can be filled when creating a complementary dialectical logic, the central operation of which is the operation of dialectical negation, called privation. Privation is borrowed from the fundamental ontology of Martin Heidegger, together with its inherent images of Being and Nothing.
The article is devoted to the analysis of the strategic impact of the so-called “moral outburst” on the direction of the civilizational evolution of the mankind. The phenomenon of “moral outburst” determines the interpretation of the principles of social justice and influences the nature of public consciousness and mass behavior. The article presents an analysis of the metaphysical meaning of the “moral outburst” that contributes to the formation of the spirit of people and acquires a sacred meaning. The author considers the “moral outburst” as a reflection of the internal process of history as an integral phenomenon. In his opinion, a “moral outburst” is the basis for understanding history at its crisis stages and an assessment of the actions of a civilizational subject, his moral position. The article examines the features of the “moral outburst”, which are determined by the emergence of a new world order, a specific historical situation, and gives numerous historical examples. The author pays special attention to the current situation related to globalization and the power of financial capital.
The hard problem of consciousness, which consists in the need for a non-functional explanation of subjective experience as a possibility to have subjective experience at all, while focusing on attempts to give this explanation, often loses sight of consciousness itself and its phenomenality, the real way of existence of which is assumed as a given. Illusionism replaces the hard problem of consciousness with the problem of illusion, which implies the need to explain how and why judgments about phenomenal consciousness are possible. Thus, illusionism as a theory of consciousness looks primarily at consciousness itself, taking into account another possibility of explaining its existence – an illusion, a belief caused by the disposition to form such a belief and its formation in the course of introspective distortion of internal states during the process of their representation. That is, the internal states themselves are not illusory – they exist. But we systematically distort them. In this regard, qualia, along with consciousness, become an illusion, which is formed by a person based on these dispositions, which determine the qualitative part of our perception. Illusionism can become a tool for explaining not only the possibilities of qualia, but also why they are largely individual.
The article analyzes the influence of the modern anthropological crisis on the sphere of memory. The author of the text examines the concept of “technogenic civilization” by Academician V. Stepin, proceeding from the existing trends in memorial discourse. Under “technogenic civilization” Stepin understands not only the search for production solutions but also social technologies, new formats of communication. In this regard, memory also becomes part of the general list of technologies, which means it is subjected to crisis processes. The article is based on the works of Z. Freud, V. Benjamin, G.G. Shpet, and others. The author, analyzing the collected material, concludes that, in contrast to traditional societies, in modern technogenic civilization, the very way of memorizing and remembering is changing; the approach to memory, its perception both in society and in science, is changing. In addition, it is emphasized that at the beginning of the 21st century, several threats arise in relation to memory as a cultural and historical phenomenon in connection with the development of new technologies and comprehensive digitalization inherent in societies moving to the post-industrial phase. For example, today, the most likely transformation of ideas about sources, a change in approaches to working with materials that form the basis for historical research. The fate of the modern communication format, which differs from the already traditional epistolary genre, remains not entirely clear. Completely new formats of narrative, which are also influenced by current trends, also require a particular approach. The new reality requires an answer to a wide range of challenges, which are associated, among other things, with the model of a market economy and globalization processes.
Proof-assistant software handles an abstract concept at the cutting edge of research, revealing a bigger role for software in mathematics. Proof-assistant software handles an abstract concept at the cutting edge of research, revealing a bigger role for software in mathematics.
What specific features should visual neurons encode, given the infinity of real-world images and the limited number of neurons available to represent them? We investigated neuronal selectivity in monkey inferotemporal cortex via the vast hypothesis space of a generative deep neural network, avoiding assumptions about features or semantic categories. A genetic algorithm searched this space for stimuli that maximized neuronal firing. This led to the evolution of rich synthetic images of objects with complex combinations of shapes, colors, and textures, sometimes resembling animals or familiar people, other times revealing novel patterns that did not map to any clear semantic category. These results expand our conception of the dictionary of features encoded in the cortex, and the approach can potentially reveal the internal representations of any system whose input can be captured by a generative model.
Determination of the structure of insulin opens the way to greater understanding of life processes.
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between T.G. Shchedrina and A.D. Karol..............................5
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