WO2022154133A1

WO2022154133A1 - Cognition and emotion estimation method

Info

Publication number: WO2022154133A1
Application number: PCT/JP2022/007429
Authority: WO
Inventors: Naoki Sekiya
Original assignee: Naoki Sekiya
Priority date: 2021-11-06
Filing date: 2022-02-22
Publication date: 2022-07-21
Also published as: JP2022006199A

Abstract

In order to estimate cognition and emotion, it is necessary to improve the accuracy of the estimation. The present invention provides a system that is based on three systems of cognition and emotion: (1) system of ethical cognitions and emotions, defined as cognitions and emotions about "what (or how) an object must be"; (2) system of linguistic cognition defined as cognition to the cognition of "what (or how) an object is"; and (3) system of animal cognitions and desires, defined as the cognitions of physical objects such as shape and sequence, and the desires for physical degree of them

Description

COGNITION AND EMOTION ESTIMATION METHOD

The present invention relates to a device or method for estimating cognition and emotion.

Many businesses and engineers are developing devices or methods to estimate cognition and emotion.

Japanese Patent No. 4546767 Japanese Patent No. 4757787 Japanese Patent Publication No. 2015-84253 Japanese Patent No. 6732703 Japanese Patent No. 6816247 Japanese Patent No. 6842214

In estimating cognitions and emotions, it is desirable to make precise distinctions and classifications, for example, between laughter with joy and laughter with anger, crying with joy and crying with sadness, or between ethical reasons and animal desires.
In prior art documents, there is no mention of defining and distinguishing between ethical cognition and emotion, linguistic cognition and response with personality, and animal cognition and desire.

In this device and method for estimating cognitions and emotions, following three systems of cognition, emotion, and desire are used: ethical cognitions and emotions are defined as (1) cognitions and emotions of "what (or how) an object must be," linguistic cognition are defined as (2) cognition of "what (or how) an object is," and animal cognitions and desires are defined as (3) cognitions of physical objects, such as shape and sequence, etc., and desires for their physical degree.

According to the present invention, we can provide a device and method for estimating cognition and emotion that can be distinguished and classified according to three systems of cognition, emotion, and desire: (1) ethical cognition and emotion, which are defined as cognition and emotion of "what an object must be"; (2) linguistic cognition, which is defined as cognition of "what an object is"; and (3) animal cognitions and desires, which are defined as cognitions of physical objects such as shape and sequence, and desires for their physical degree.

Fig. 1 is an example of the device program in the present invention.

Example

Examples of the invention are shown below.

This invention divides the process of estimating cognitions and emotions into three aspects: ethical cognitions and emotions, linguistic cognitions, and animal cognitions and desires, and derives the results of each estimation in parallel.

First, an explanation of the process of estimating ethical cognitions and emotions will be provided.

In this invention, ethical cognitions and emotions are defined as cognitions and emotions based on requiring things to be "what (or how) they must be".

The "what (or how) things must be" can be rephrased as purpose, essence, regularity of law, absoluteness, eternity, immutability, universality, standard of good and evil, standard of life and death, standard of right and wrong of existence, and standard of beauty.

The "what (or how) things must be" is freely demanded of each thing by each individual personality. The purpose, essence, regularity of law, absoluteness, eternity, immutability, universality, standard of good and evil, standard of life and death, standard of right and wrong of existence, and standard of beauty of each thing are demanded by the freedom of each individual personality, that means, "what (or how) things must be" is selected with the dignity of each individual personality.

Therefore, the "what (or how) things must be" of a certain object for an individual is to be specified and input to the estimation device.

The estimation device does not have to be a special device, but can be a paper medium such as a check sheet, or an electronic medium with an automatic diagnosis program, and is not limited to these.

The method of identifying the "what (or how) it must be" to be input into the device includes a questionnaire with questions such as "what do you think this must be?," "what is its purpose?," "with what it consists with?," "what is the theme expressed by this art work?," and "is there a regularity of law?," reference to the culture and ideology to which the individual belongs, laws in societies, norms, aesthetic standards, product concept, and the points of beauty that is supposed to be expressed, and etc.

The process of estimating other elements that may be accepted or rejected according to the required absoluteness or universality from the content of the input above may be input to the device.

For example, when the absoluteness of "the door must be opened" is input, the estimating process such that the action of approaching the door to open is accepted according to the requirement of the absoluteness, and the process of closing the door is rejected as "it must not be" may be input into the device.

In the case of estimation based on the laws and norms of society, there is a possibility that "what (or how) it must be" in the laws and norms of society may not correspond to "what (or how) it must be" that is required by each individual. Therefore, a process to check whether or not the "what (or how) it must be" in the laws and norms of society matches the "what (or how) it must be" required by each individual may be incorporated into the device.

The next process following the process of inputting the "what (or how) it must be" of a particular object into the device is process to input an event to be matched with the "what (or how) it must be."

Next, the relevant event that is input into the device is checked against the particular "what (or how) it must be" that is also input into the device, to diagnose whether the relevant event matches or does not match the particular "what (or how) it must be" with a check sheet or program.

If the relevant event input into the device and the particular "what (or how) it must be" to be checked against the relevant event match, the cognitions of fitness for purpose, conformation to law, feelings of pleasure, and satisfaction with beauty are estimated.

If the event in question entered into the device does not match the particular "what (or how) it must be", the cognitions of unsuitability for the purpose, nonconformity in law, or emotions such as sadness, anger, or fear are estimated.

More precisely, the presence or absence of the cognition that "the event in question does not match a particular 'what (or how) it must be'" may be input into the device or may be derived by the program to identify and estimate the emotion of sadness.

In addition, the presence or absence of the cognition that "the event must not exist" may be input into the device or may be derived by the program to identify and estimate the presence or absence of a demand of non-existence or death, hatred, and anger.

In addition, the presence or absence of the cognition that "a particular 'what (or how) it must be' is threatened" may be input into the device or derived by the program, and the presence or absence of the cognition of being denied as an existence, death crisis, or fear may be estimated.

Besides, the degree of ethics of the requester of the "what (or how) it must be" of the thing in question can be estimated by the well-constructed or not of the requested "what (or how) it must be" itself, its consistency, and its degree of universality, for If the ethical demand of "what (or how) it must be" for an event is not perfect, the event will fail as an existence.

Besides, if multiple purposes become incongruent, these purpuses are cognized as "bad" for each other, so a process to estimate mutual cognitions and feelings by detecting congruence or incongruence among multiple purposes may be incorporated into the device.

The following is more detailed explanations of ethical cognition.

The requirement of what (or how) an event must be is a precondition for the existence of things with absoluteness, such as law or a given form with absoluteness and universality.

The demand for what (or how) a thing must be, i.e., the demand for existence itself, is all within the scope of the demander's recognition.

When pure ethics is assured, events that are consistent with its purpose are systematically derived from their consistency with the purpose.

Since no contradictory matter can exist in reality, the perfection of the laws of events that exist in reality is always required and achieved.

On the other hand, human beings do not have the power to make things, such as life or the structure of molecules and atoms, real as human beings demand, so human beings can only operate existing things within existing laws, and can not create new things and laws as real phenomenon.

Moreover, since the "what (or how) it must be" of things required by each human personality is freely set by each personality, incongruences and differences of the "what (or how) it must be" between personalities and general cultures often occur.

Furthermore, while consistency and universality are required originally for the "what (or how) it must be" itself of things, as for "what (or how) it must be" of things in human cognition, there are cases where consistency and universality are broken.

Moreover, since the "what (or how) it must be" by each personality is freely determined by the dignity of each personality, while some good things are selected, some destructive activities, looseness, ugliness, unethical desires, etc., might be selected for purposes, ideologies, themes of art works, etc., and absoluteness and universality are required.

The next section describes the process of estimating linguistic cognition.

In the present invention, linguistic cognition is defined as cognition to the cognition of "what (or how) an object is."

The linguistic cognition is different from ethical cognition for there is absence of requirement of absoluteness or universality. While ethics presupposes linguistic cognition, there are cases where absoluteness and universality from ethics are not required in the activity of linguistic cognition.

In the present invention, the actor of linguistic cognition is defined as personality.

When a personality receives some information, the personality can cognize cognition itself of how and what is the information.

In other words, the personality can regard cognition itself of what (or how) an object is as an object of cognition.

In addition, the personality can manipulate cognitions themselves, configuring their cognitions of "what (or how) things are" at will.

In addition, the personality can freely choose some shape, movement, sound wave, etc. as name, and give the name to the cognition of "what (or how) things are" that the personality has.

In addition, the personality can use the names to the free configuring of the very cognition of "what (or how) things are."

In the present invention, the cognition of "what (or how) it is" of a certain object for an individual is specified and input into the device of estimation.

The method of identifying the cognition of "what (or how) it is" to be entered into the device can be a questionnaire for each individual, reference to a dictionary, or some use of graphics or symbols, etc.

After inputting the cognition of the "what (or how) it is" of a particular object into the device, the event to be matched with the "what (or how) it is" of the object is input.

Next, the event is checked against the particular "what (or how) it is" entered into the device, and a check sheet or program is used to diagnose whether the event and the particular "what (or how) it is" entered into the device match or do not match.

If the event in question and the particular "what (or how) it is" entered into the device match, a process to estimate no response or simple affirmation may be incorporated into the device.

If the event in question does not match the particular "what (or how) it is" entered into the device, the cognitions of the "object of laughter," "object of crying," "object of vomiting," and "object of surprise," as well as impulses such as laughter, crying, vomiting, and surprise are estimated.

Particularly, when multiple incompatible concepts within an individual's cognitions are the result of matching, the process of estimating the cognition of "object of laughter" may be incorporated into the device. In addition, when multiple incompatible concepts within an individual's cognitions are the result of matching, the process of estimating the impulse of laughter as an error in recall and speech production due to the mutual collision of multiple simultaneous objects in recalls or speech productions to a single event, or the reaction of cessation simultaneous to recall or speech production may be incorporated into the device.

That means, the cognition of "object of laughter" or impulse of laughter is estimated when the individual evaluates an event as an event corresponds to multiple concepts that are incompatible each other for the individual.

Besides, the process of estimating the cognition of the "object of crying" due to the fact that the event in question is inconsistent with the individual's own cognition, making normal cognition itself impossible, and estimating the impulse of crying as an error in attempting to recall or speak about the object whose cognition has failed, may also be incorporated into the device.

That means, the cognition of the "object of crying" or impulse of crying is estimated when a new concept is acquired for a single cognition and the new one is cognized that conflicts with the single existing concept, making the cognition itself impossible.

That is, while laughter presupposes the cognition of normality for own cognition, crying presupposes a state with the cognition of untenability for own cognition.

Therefore, a process that the data of events that are considered normal or common are input into the device, and a process to estimate whether or not the individual's cognitions or events that are matched with the individual's cognitions are normal or common compared to said data may be incorporated into the device.

In addition, for events to be matched with particular "what (or how) it is," a matching process to determine whether or not the event corresponds to an object that can be rejected from cognition itself, such as banned words, and a process to estimate whether or not an individual has the cognition of "object of vomiting" or an urge close to vomiting may be incorporated into the device.

In addition, for events that are to be matched with a particular "what (or how) it is," a matching process may be set to determine whether or not the event corresponds to a known object to the individual, and a process to estimate whether or not the individual has the cognition of an "object of surprise" and the impulse to be surprised in linguistic cognition may be incorporated into the device.

Terms such as "laugh," "cry," "vomit," and "surprise" may have different meanings depending on the language and the individual's terminology, so the settings of these terms for meanings can be changed accordingly.

Next, we will provide more detailed explanations of linguistic cognition.

The setting of what (or how) an event is a precondition for the existence of all things.

Therefore, the personality, the actor of linguistic creativity, is completely free to require the "what (or how) it is" of things.

However, in the case of human beings, the information we receive from the external world is only a part of the information in the external world. For example, just because we see a fruit, it does not mean that we can capture the molecular structure of that fruit with our five senses. For this reason, the "what (or how) it is" of a thing for an individual human being can easily diverge from the reality of the external world.

Furthermore, since the "what (or how) it is" of each thing for each individual can be freely set, the "what (or how) it is" of each thing for each individual can be different.

For this reason, a process to correct the input content based on the reality of things or "what (or how) it is" to the individual may be incorporated into the device.

In addition, the personality's linguistic cognition of all things and the setting of "what (or how) things are" are only within the scope of what the personality can recognize.

For this reason, a process for estimating the extent of the scope of things that is regarded as existing things, that means cognized, by an individual personality may be incorporated into the device.

For example, if a person is not aware of a particular event, a process can be incorporated to estimate that the person is not aware of a given range of events associated with the particular event.

Moreover, to the personality, the brain's response is just a blackboard for language.

The brain's reactions and the shapes, sounds, movements and anything used as symbols in language are essentially irrelevant because these shapes, sounds, movements, and everything else are arbitrarily selected, and linguistic cognition itself is not determined by automatic physical or chemical reactions, but is constructed by logic that is accompanied by arbitrariness.

Physical phenomena and chemical reactions cannot be a personality that requires the "what (or how) it is" of the physical or chemical reaction itself.

Therefore, when identifying linguistic cognition through a diagnosis of brain waves, etc., the process of inputting individual human's linguistic cognition, which is tied to some brain response and identified from each individual human's brain response, can be incorporated into the device, based on that brain response and human linguistic cognition are intrinsically different.

The next section describes the process of estimating animal cognition and desire.

In the present invention, animal cognitions and desires are defined as the cognitions of physical objects, such as shape and sequence, etc., and desires for their physical degree.

Animals cognize the physical aspects of things, such as more or less of shape, sequence, and action, and make decisions based on these.

In addition, animals have the nature to take from others, partly from a natural necessity from the body's metabolic functions.

The animal desires more or less of the quantity or movement of material object.

There is no ethics in pure animals. Animals neither seek eternity or absoluteness in their objects, nor be pleased or saddened with the sense of eternity or absoluteness, that means ethical sense, nor reject their own animal cognitions and desires with the ethical sense, nor enjoin them by law with the ethical sense, nor set purpose and beauty above their animal cognitions and desires with the ethical sense.

The human body is also one of an animal, but when human beings exhibit their ethical side, they may seek eternity and absoluteness in their objects and thereby be pleased or sad; they may reject their own animal cognitions and desires; they may enjoin them by law; they may set purpose and beauty above animal cognitions and desires.

Since animal cognitions and desires conflict with ethics, and since the scope itself of cognitions is different, ethics does not emerge as a result of the development of animal cognitions and desires.

However, in the case of human beings, because they are free to choose their own purposes based on their ethical sense, animalistic desires themselves are sometimes set as purposes.

In addition, pure animals do not have linguistic sense with personality. Animals do not cognize physical event like "here is a physical event," nor consider the "what (or how) it is" of physical event. Animals cognize the physical events in front of them as they are.

Animals also identify and recognize objects, but they do not go beyond, so they do not deal with the "what (or how) it is" itself of the recognized object.

Therefore, linguistic cognition cannot be derived from animal cognition.

As one of animalistic judgments peculiar to humans, there is an equation of the relationship between cause and effect with the relationship of mere sequence in which things happen. Examples may include so-called divination, witchcraft, and magic.

As one of animalistic desire peculiar to humans, not only real material objects, but also linguistic objects are treated as material objects, that means, object of desire for material aspects. Examples may include title, territory, money, score or point of something, and possession itself, etc.

In terms of the method of estimating animal cognition includes, for example, inputting of the causal relationships to be set as true of things into the device, which is in advance.

Next, the individual's cognition of the causal relationship to be estimated is input into the device,

and then, the individual's cognition of the causal relationship is checked against the causal relationship that is set as true.

When there is a discrepancy between the causal relationship that is set as true and the individual's cognition of the causal relationship, for the pre-input causal relationship is set as true, the possibility of animal cognition, in which the sequential relationship of happening of things is simply and wrongly equated to be the causal relationship, is estimated.

Another method for estimating animal cognitions involves inputting of an individual's cognition of causality,

and inputting of whether or not it is regarded as sequential relationship of happening of things in that individual's cognition into the device.

If the causal relationship is considered to be the same as a sequential relationship of happening of things, the possibility of animal cognition is estimated.

Another method for estimating animal cognition is to incorporate a process of checking whether or not the cognition of causality includes the characteristics of essential causality, that means, whether or not the cognition that is to be estimated includes some animal cognitions, into the device.

For example, a process of asking questions such as "Is the causal relationship found in all cases?", "Are the elements essential?", and "Can those elements alone achieve the result?" can be incorporated.

Next, we describe the method of estimating animal desires.

First, the standard value of physical properties of a certain object for individual/general cognition or desire are identified and input into the estimation device.

Next, the value of the physical properties of an event to be compared with the standard value of physical properties are input into the estimation device.

Then, a process can be incorporated into the device to estimate the amount of animal desire based on the amount of difference value from the result of the comparison between the value of the event and the standard value of the physical property.

In addition to the above, processes for correcting and rectifying each result of the estimation process for ethical, linguistic, and animal cognition using the each result each other may be input into the estimation device.

For example, linguistic cognition, which is unlike ethical cognition, does not include distinguishment according to matters such as purpose and essence, therefore some wrong process such as an simply and wrongly estimating process such as regarding things that differ in purpose, absoluteness, and universality as things that is in a same category, just because common elements are there.

As a correction and rectification to this, for example, if objects that contain elements such as "belonging to some country" or "from some ethnic group" are classified all into one identical group simply and wrongly all together, a normal classification can be entered into the device beforehand or separately, and the wrong classification can be corrected against the normal classification to avoid non-essential classification that does not include correct distinguishment.

In the same way, for animal cognition, processes to correct the estimation results by matching them with judgments with the ethical cognition or matching with processes based on the linguistic cognition may be input into the estimation device.

For example, if there is an estimation result of ethical cognition that is "action B must be selected by purpose A", and there is also an estimation result of animal cognition that is "the purpose of action B is action C because action C is after action B", the process of removing animal cognition by ethical cognition can be incorporated into the device.

Also, for example, in an AI program, following can be incorporated into the device; if a disambiguation process that is "When word D is detected in context case E, the meaning is F" is input into the device as true, and at the same time an incorrect estimation, that is "When element D is detected, the meaning is G due to the statistics of its context", results, the disambiguation process in question is prioritized to correct and rectify the incorrect estimation.

The invention is not limited to the above embodiments, but includes other variations and applications as long as they do not deviate from the gist of the invention as described in the claims.

As described above, the estimation device and method can distinguish between ethical cognitions and emotions related to the requirement of absoluteness of things, which is a precondition for the existence of things with absoluteness, linguistic cognitions and reactions related to the requirement for what things themselves are, which is as well a precondition for the existence of things, and animal cognitions and desires that are limited to physical events. This is useful, for example, for counseling, psychological analysis, AI programs, sensitivity evaluation, and emotion estimation.

Claims

A device for estimating cognition or emotion using the following three cognition and emotion systems
(1) System of ethical cognitions and emotions, defined as cognitions and emotions about "what (or how) an object must be"
(2) System of linguistic cognition defined as cognition to the cognition of "what (or how) an object is"
(3) System of animal cognitions and desires, defined as the cognitions of physical objects such as shape and sequence, and the desires for more or less of them
A method for estimating cognition or emotion using the following three systems of cognition and emotion
(1) System of ethical cognitions and emotions, defined as cognitions and emotions about "what (or how) an object must be"
(2) System of linguistic cognition defined as cognition to the cognition of "what (or how) an object is"
(3) System of animal cognitions and desires, defined as the cognitions of physical objects such as shape and sequence, and the desires for more or less of them