Masnooi Zahanat Aur Hum

The advent of artificial intelligence has led to a significant transformation in the way we live our lives. Virtual life is a reflection of real life. Such a state of affairs is not, in fact, real; it is, rather, an imaginary construct. The essence of literary excellence lies in its ability to render the intangible and the unreal as tangible and real as possible. Similarly, technology employs a comparable approach, yet the outcomes of both are distinct. According to the creative power of the reader, literature makes the idea a reality. It offers a vast array of potentialities, accessible to each individual in accordance with their aptitude or capacity. Technology does not afford humans the same degree of freedom of choice. An individual who utilizes technology is constrained and restricted by the conceptualization of its architect. To illustrate, a writer may evoke an image of paradise through the use of language. Each reader, in turn, may construct a mental representation of this image in accordance with their own imaginative faculties. However, when this image is created with the assistance of technology, it is merely a product of the creator's imagination. The user is unable to imbue the image with the colors of their imagination.

The most salient and debilitating aspect of virtual life is its malleability. It is a means of eliminating the necessity for human contact, emotional connections, and the formation of interpersonal relationships. The effects of this deprivation were evident during the period of the Corona epidemic. Touch is one of the most profound sources of pleasure in human experience. What are the potential consequences of advancements in reproductive technology, such as test-tube babies, surrogate mothers, cloning, and the creation of human-like robots? The modification of genes raises the question of whether it is possible to use not only crops and animals but also humans as tools for advancing human interests.

Technology is merely a tool; who is entitled to utilize it? To what end may it be employed? Who may procure the technology? Or, conversely, who may develop the technology?

In all sincerity, the latter inquiry pertains to humanity's aspiration to become God through technology. This pursuit manifests in the creation of a machine-made universe and system. However, in accordance with the precedent set by humanity itself, if it is indeed the case that such a system was devised. Even the mechanical sy