German sociologist G. Simmel pointed out in Kant's inquiry on "How is nature possible?" that the reason why KANT can ask such a question is that nature "is nothing but a representation of nature. nothing else but the representation of nature” (Simmel, 2009[1908], pp. 40-41). This means that the colors, temperatures, flavors, tones, etc. in the natural world that we are familiar with are all subjective experiences that are extended through our consciousness, and the various elements in the world are put together through the activities of the mind. ——Contain causal connection, etc., making it so-called natural. Accordingly, KANT believes that true nature means "incoherent and lawless flashing fragments of the world" (Ibid.). In sum, Simmel points out that nature, for Kant, "is a certain kind of experience, an image developed through and within the realm of our knowledge" (Ibid.). Simmel takes this to raise the question he is concerned about: "How is society possible?" That is to say, those individual elements, "only through a process of consciousness, relate these individual beings to other beings, according to definite laws, in definite forms," ​​to form society (Ibid .) . However, Simmel states that the difference between the two is that nature can only occur among observing subjects, whereas society is "achieved only by its own elements, because the elements themselves It is conscious and actively integrated into society, without the need for bystanders. . To this question - how is society possible? - the answer may be by means of a priori conditions found in the elements. Through these a priori conditions, these elements actually combine to form the complex, that is, "society" (Ibid., p. 42). These a priori conditions in what Simmel refer to are the similar understandings, perceptions or expectations that individual minds (individuals) may have about different things and their contents. For example, the apple in front of me, I would think to another person, would also be an apple, not any other fruit. Thus, says Simmel, "the conscious construction of society is indeed not abstractly manifested in individuals, but for all individuals, each of whom knows that the others are bound to themselves; . . . " (Ibid.). In other words, society may be possible precisely because we are at the same time a constructed society and a part of this constructed society, rather than an external observer as the representation of nature suggests. The above discussion of Simmel's "How is society possible?", in addition to pointing out the core issues of past sociology, Wedding Photo Editing on the other hand, for the purpose of this article, the author believes that such sociological inquiry may be pointing out that sociology does not One of the main reasons why it should be absent from artificial intelligence research. [1] If, as Kant said, the nature we talk about is nothing but a representation of nature, then how can we be sure that the nature we know or discuss is nature itself? Similarly, if the ultimate goal of artificial intelligence is to create "machines that think and act like people" (Nilsson, 2010, p. 77), how can such a machine And action, indeed, is "like a person". The intermediary that exists between these two inquiries or paradoxes has to go back to human beings. Nonetheless, if sociological inquiries begin with "how is society possible?" and look at the mutual expectations of social actors—whether based on culture, belief, scientific knowledge, or other dimensions—for understanding what makes society possible So, in discussing artificial intelligence research and its phenomena, sociological inquiry will have a deeper connotation and function. The goal of AI research, or the basis for its success, is an understanding of the workings of society and human intelligence, how human intelligence (individual mind or consciousness) understands the world, and how does it interact with each other—including humans and It is even more indispensable for the mutual expectations of non-human actors to be able to construct social reality or society itself. For example, the phenomenologist Schutz also pointed out in his discussion of social action by the sociologist Max Weber that people in social action "are not only aware of the existence of others, but also need to be aware of the meaning of other people's actions, and the meaning of interpreting other people's actions. (Schutz, 1991, p. 13). This takes the problem one step further, which is about "meaning making" and how to interpret it. In any case, the goal of sociology and of artificial intelligence can be said to be understanding what society is, how it works, and why it works the way it does. "Knowledge" here also includes classic concepts in sociological research such as observation, disassembly, deconstruction, debunk, construction, representation, and collage. These concepts can also be seen in applications in artificial intelligence research.