郭教授又自中國傳統儒家「仁者人也」的角度從五個方面反思人何以為人的觀點，一是人能夠在具體的人倫關係中恰當表達其仁愛之心；第二點是因為人能夠反躬自省以達身心合一的有機整合；三則是從心性良知角度具有內在的先天道德意識；第四點是因人有同理心而得以與他人及事物相感通的萬物一體；第五點則是因為人可以通過盡心盡性來踐行仁以體現天道之生生不息。
由此郭教授提出了「徒量智不足以為人」的核心論點，他以「仁」與「智」、「體」與「用」、「性智」與「量智」等兩相對比，進一步引申出「人禽之辨」與「人機之辨」的根本區別。並且警示對人工智能的過分追求和推崇，可能會導致人的物化，從而造成主體道德意識的淪喪。
結尾部分，郭教授基於上述論據以及人工智能所帶來的現實問題，提出了儒家「正德、利用、厚生、惟和」的解決途徑，在道德理性和人文價值均衡發展的前提下再來發展人工智能。此外，返回雅斯貝爾斯所提出的「軸心時代」，進而達到熊十力先生所提出的「圓融無礙」的思想境界，方能使人工智能與人類之間達到各盡其性的平衡。 [Go to the full record in the library's catalogue]
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