This paper proposes HistoLens, a multi-layered analysis framework for historical texts based on Large Language Models (LLMs). Using the important Western Han dynasty text "Yantie Lun" as a case study, we demonstrate the framework's potential applications in historical research and education. HistoLens integrates NLP technology (especially LLMs), including named entity recognition, knowledge graph construction, and geographic information visualization. The paper showcases how HistoLens explores Western Han culture in "Yantie Lun" through multi-dimensional, visual, and quantitative methods, focusing particularly on the influence of Confucian and Legalist thoughts on political, economic, military, and ethnic. We also demonstrate how HistoLens constructs a machine teaching scenario using LLMs for explainable analysis, based on a dataset of Confucian and Legalist ideas extracted with LLM assistance. This approach offers novel and diverse perspectives for studying historical texts like "Yantie Lun" and provides new auxiliary tools for history education. The framework aims to equip historians and learners with LLM-assisted tools to facilitate in-depth, multi-layered analysis of historical texts and foster innovation in historical education.

In Korean ancient documents, there is no spacing or punctuation, and they are written in classical Chinese characters. This makes it challenging for modern individuals and translation models to accurately interpret and translate them. While China has models predicting punctuation and spacing, applying them directly to Korean texts is problematic due to data differences. Therefore, we developed the first models which predict punctuation and spacing for Korean historical texts and evaluated their performance. Our punctuation restoration model achieved an F1 score of 0.84, and Spacing model achieved a score of 0.96. It has the advantage of enabling inference on low-performance GPUs with less VRAM while maintaining quite high accuracy.

Boston Dynamics recently released a video introducing Atlas, a six-foot bipedal humanoid robot capable of search and rescue missions. Part of the video contained employees apparently abusing Atlas (for example, kicking, hitting it with a hockey stick, pushing it with a heavy ball). The video quickly raised a public and academic debate regarding how humans should treat robots. A robot, in some sense, is nothing more than software embedded in hardware, much like a laptop computer. If it is your property and kicking it harms no one nor infringes on anyone's rights, it's okay to kick it, although that would be a stupid thing to do. Likewise, there seems to be no significant reason that kicking a robot should be deemed as a moral or legal wrong. However, the question--"What do we owe to robots?"--is not that simple. Philosophers and legal scholars have seriously explored and defended some significant aspects of the moral and legal status of robots--and their rights.3,6,15,16,24,29,36 In fact, various non-natural entities--for example, corporations--are treated as persons and even enjoy some constitutional rights.a In addition, humans are not the only species that get moral and legal status. In most developed societies, for example, moral and legal considerations preclude researchers from gratuitously using animals for lab experiments. The fact that corporations are treated as persons and animals are recognized as having some rights does not entail that robots should be treated analogously. These facts are instructive, however.

As icons and rituals adapt to newer technologies, the rise of robotics and AI can change the way we practice and experience spirituality. Some 100,000 years ago, fifteen people, eight of them children, were buried on the flank of Mount Precipice, just outside the southern edge of Nazareth in today's Israel. One of the boys still held the antlers of a large red deer clasped to his chest, while a teenager lay next to a necklace of seashells painted with ochre and brought from the Mediterranean Sea shore 35 km away. The bodies of Qafzeh are some of the earliest evidence we have of grave offerings, possibly associated with religious practice. Although some type of belief has likely accompanied us from the beginning, it's not until 50,000–13,000 BCE that we see clear religious ideas take shape in paintings, offerings, and objects. This is a period filled with Venus figurines, statuettes made of stone, bone, ivory and clay, portraying women with small heads, wide hips, and exaggerated breasts.

Bing Song is the director of the Berggruen Institute China Center and the editor of "Intelligence and Wisdom: AI Meets Chinese Philosophers." BEIJING -- There has been much discussion on the global stage around China's ambition to lead artificial intelligence and robotics innovation over the coming decades. But few if any of the discussions by Chinese philosophers on the threats of AI and approaches to AI ethics have managed to penetrate Western-language media. Like many Western commentators, many Chinese philosophers (mostly trained in Confucianism, Daoism and Buddhism) have expressed deep concern over diminishing human autonomy and free will in the age of data manipulation and automation, as well as the potential loss of purpose and meaning of human life in the long run. Others are concerned about humankind's eagerness to tinker with the human genome and the natural evolution process to achieve much-desired longevity and physical wellbeing. Confucian scholars seem to be the most alarmed as certain developments in AI and robotics, especially those related to familial relationships and elder care, directly threaten the foundation of Confucianism, which emphasizes the importance of bloodlines and familial norms.

When Arnold Schwarzenegger said "I'll be back" in The Terminator, he probably didn't realize the film would keep coming back in discussions about robots and artificial intelligence. Yet 35 years after Schwarzenegger portrayed a cyborg assassin from an AI-dominated future, much of Western discourse on robots is repeating a Terminator-like scenario: panic that robots will take our jobs, and that AI will take over the world, Skynet-style. Western culture has had a long history of individualism, warlike use of technology, Christian apocalyptic thinking and a strong binary between body and soul. These elements might explain the West's obsession with the technological apocalypse and its opposite: techno-utopianism. In Asia, it's now common to explain China's dramatic rise as a leader in AI and robotics as a consequence of state support from the world's largest economy.

If the experts are to be believed, AI will develop its own consciousness. A closer look suggests they got it backwards – human consciousness will be embedded in AI. What kind of consciousness will Chinese AI reveal? Philosophers have traditionally debated consciousness along two lines: Plato, Descartes, and modern neuroscience claim that the brain produces consciousness and that it is the result of biological evolution. On the other hand, Indian philosophy, as well as Aristotle and some of those working in quantum physics, argue that consciousness is intrinsic to the universe and that it preceded life. The closest Chinese equivalent to the Western word consciousness is xin, literally "heart-mind." In the Chinese view, xin does not develop naturally but must be cultivated. Xin is rooted in Confucianism, which means it has an ethical connotation. A closer look at xin may shed light on how the Chinese will develop AI, and whether it leads to artificial consciousness.