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Critique chinese room argument
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Introduction: The movie “A.I. Artificial Intelligence” talks about the artificial intelligence are approaching humans feeling in the future. The main character is a robot boy, David, has been programmed to love. When he was activated the codes, he exists, because his job is love his mother and be loved by her. Does David really love his mother? In fact, he does not love and does not feel love. He simply reflects his coding. Are machines available to think intelligently? To act like a human, to think like a human, to understand the meaning from the words like human do? Do machines have a mind? Many films showed audiences that robot have a mind, which pretended they have a mental state (such as emotions, consciousness, …show more content…
The Chinese Room Argument aims to refute a certain conception of the role of computation in human cognition.
“The aim of the Chinese room example was to try to show this by showing that as soon as we put something. into the system that really does have intentionality (a man), and we program him with the formal program, you can see that the formal program carries no additional intentionality. It adds nothing, for example, to a man's ability to understand Chinese.” In order to understand the argument, we have to understand the differences between strong AI and Weak AI. According to Strong AI, a computer program achieves the systems properly and correctly. Strong AI have the same meaning of cognition, understanding, thinking, memory, etc. Weak Artificial Intelligent claims that only the computer is the study of human cognition as a useful tool. As it is a useful tool in the study of many scientific fields. The cognitive simulation computer program will help us to understand in the same way cognitive, biological process simulation computer program or economic processes will help us understand these processes. In contrast, according to strong AI, the correct emulation is indeed a record. According to weak AI, the correct simulation is a model of the
Andy Clark strongly argues for the theory that computers have the potential for being intelligent beings in his work “Mindware: Meat Machines.” The support Clark uses to defend his claims states the similar comparison of humans and machines using an array of symbols to perform functions. The main argument of his work can be interpreted as follows:
Both Searle and Lycan agree that individual objects within a system cannot be considered thinking. In other words, both Searle and Lycan believe that in the example of the Chinese room, the man does not understand the language by himself. It is very obvious to Lycan that an object as part of a system cannot understand or think on its own. He argues that it must be part of a greater system which as a whole system can understand the Chinese. It is this whole system that understands. Lycan criticizes Searle for looking to much at the individual parts of a system and not at the system as a whole. Lycan even pokes fun at Searle when he says, "Neither my stomach nor Searle's liver nor a thermostat nor a light switch has beliefs and desires." The man who responds in Chinese using the "data banks" of Chinese symbols is, according to Lycan, understanding as part of a system. Although as an individual, the man is unable to "understand" Chinese, he can, as a whole system understand it.
The official foundations for "artificial intelligence" were set forth by A. M. Turing, in his 1950 paper "Computing Machinery and Intelligence" wherein he also coined the term and made predictions about the field. He claimed that by 1960, a computer would be able to formulate and prove complex mathematical theorems, write music and poetry, become world chess champion, and pass his test of artificial intelligences. In his test, a computer is required to carry on a compelling conversation with humans, fooling them into believing they are speaking with another human. All of his predictions require a computer to think and reason in the same manner as a human. Despite 50 years of effort, only the chess championship has come true. By refocusing artificial intelligence research to a more humanlike, cognitive model, the field will create machines that are truly intelligent, capable of meet Turing's goals. Currently, the only "intelligent" programs and computers are not really intelligent at all, but rather they are clever applications of different algorithms lacking expandability and versatility. The human intellect has only been used in limited ways in the artificial intelligence field, however it is the ideal model upon which to base research. Concentrating research on a more cognitive model will allow the artificial intelligence (AI) field to create more intelligent entities and ultimately, once appropriate hardware exists, a true AI.
One of the key questions raised by Rupert Sheldrake in the Seven Experiments That Could Change the World, is are we more than the ghost in the machine? It is perfectly acceptable to Sheldrake that humans are more than their brain, and because of this, and in actual reality “the mind is indeed extended beyond the brain, as most people throughout most of human history have believed.” (Sheldrake, Seven Experiments 104)
Computers are machines that take syntactical information only and then function based on a program made from syntactical information. They cannot change the function of that program unless formally stated to through more information. That is inherently different from a human mind, in that a computer never takes semantic information into account when it comes to its programming. Searle’s formal argument thus amounts to that brains cause minds. Semantics cannot be derived from syntax alone. Computers are defined by a formal structure, in other words, a syntactical structure. Finally, minds have semantic content. The argument then concludes that the way the mind functions in the brain cannot be likened to running a program in a computer, and programs themselves are insufficient to give a system thought. (Searle, p.682) In conclusion, a computer cannot think and the view of strong AI is false. Further evidence for this argument is provided in Searle’s Chinese Room thought-experiment. The Chinese Room states that I, who does not know Chinese, am locked in a room that has several baskets filled with Chinese symbols. Also in that room is a rulebook that specifies the various manipulations of the symbols purely based on their syntax, not their semantics. For example, a rule might say move the squiggly
... that this artificial intelligence is not only capable of true reasoning ability but is also self-aware, for instance having feelings or motives. The HAL 9000 character demonstrates both of these implications of strong artificial intelligence numerous times throughout the film 2001: A Space Odyssey and multiple examples were given earlier. The HAL 9000 presents the capability of true reasoning very subtly during a chess match with a crewmember named Dave by cleverly obtaining check mate rather than obtaining in the faster and more “computational way”. HAL’s self-awareness is also demonstrated when he indicates feelings of paranoia and when he intentionally kills members of the crew due to unclear motives, yet feelings nonetheless were evident. Overall the fictional character the HAL 9000 is most certainly an example of strong artificial intelligence, or “Strong AI”.
Specifically, in how the theory likens conscious intelligence to a mimicry of consciousness. In Alan Turing’s study of computing and consciousness, he developed the Turing Test, which essentially led to the notion that if a computing machine or artificial intelligence could perfectly mimic human communication, it was deemed ‘conscious’. REF. However, many do not agree and instead argue that while computers may be able to portray consciousness and semantics, it is not commensurable to actual thought and consciousness. Simulation is not the same as conscious thinking, and having a conscious understanding of the sematic properties of the symbols it is manipulating. This flaw was portrayed in John Searle’s thought experiment, ‘The Chinese Room’. Searle places a person who cannot speak Chinese in a room with various Chinese characters and a book of instructions, while a person outside of the room that speaks Chinese communicates through written Chinese message passed into the room. The non-Chinese speaker responds by manipulating the uninterpreted Chinese characters, or symbols, in conjunction with the syntactical instruction book, giving the illusion that they can speak Chinese. This process simulated the operation of a computer program, yet the non-Chinese speaker clearly had no understanding of the messages, or of Chinese, and was still able to produce
In the first three chapters of Kinds of Minds, Dennett introduces a variety of perspectives on what the mind is. From Cartesianism to Functionalism, Dennett outlines the evolution of thought about thought and the mind and explains his own perspective along the way. Cartesianism, as proposed by Descartes, proposes that the mind is who we are and characterizes the mind as a non physical substance that was completely separate from, and in control of, the physical body. In the strictest sense, Functionalism can be defined from Alan Turing’s perspective that a mind can be defined by what it can do. So from the Turing test, if an AI can fool a human into thinking it is also human, it must be at least as intelligent as the human. Using a plethora of anecdotes and examples, Dennett makes his position clear as he denounces Cartesianism and advocates for a functionalist based perspective in his own evolving definition of the mind.
Margaret Boden’s “Artificial Intelligence: Cannibal or Missionary” is a credible primary source article rebutting common concerns of artificial intelligence. Boden uses strong logic to combat against the thought of artificial intelligence making humans less special and artificial intelligence causing people to be dehumanized. Boden concludes that dehumanization and people finding themselves less special from AI are false and that other concerns include people overlying on AI.
Well as I said we first must define ‘to think’. What does that mean? Webster’s New Compact Dictionary defines ‘think’ as "1. Have a mind. 2. Believe. 3. Employ the mind.". It defines mind as ‘to think’. So does this mean that if you can think does this mean you have a mind? My opinion is that, according to this definition, computers can think. A computer can give you an answer to the question ‘What is 4x13?’, so it can think. What’s that? You say it’s just programmed to do that, if no one programmed it wouldn’t be able to do that. Well how did you know how to answer the question? Your teacher or parent’s or someone taught it to you. So you were programmed, same as the computer was.
...lligent, intentional activity taking place inside the room and the digital computer. The proponents of Searle’s argument, however, would counter that if there is an entity which does computation, such as human being or computer, it cannot understand the meanings of the symbols it uses. They maintain that digital computers do not understand the input given in or the output given out. But it cannot be claimed that the digital computers as whole cannot understand. Someone who only inputs data, being only a part of the system, cannot know about the system as whole. If there is a person inside the Chinese room manipulating the symbols, the person is already intentional and has a mental state, thus, due to the seamless integration of their systems of hardware and software that understand the inputs and outputs as whole systems, digital computers too have states of mind.
It has been commonly said that the computer can never replace the human brain, for it is humans that created them. Is this a good reason why the computer must be inferior to humans? Even if we just focus on a single creation of man, say the subject of this essay, the computer, there are many ways in which the computer has the edge over man. The computer has the capability to evaluate problems that man can hardly even imagine, let alone approach. Even if a man can calculate the same problems as a computer, the computer can do it faster than he can possibly accomplish. Say this man can calculate as fast as a computer, but can he achieve a 100% rate of accuracy in his calculation? Why do we now go over the human data entry into a computer when a mistake is noticed instead of checking the computer? It is because computers now possess the ability to hold no error in its operation, where mankind has not advanced in this area at all.
A.I. Artificial Intelligence is a Steven Spielberg science fiction drama film, which tells the story of a younger generation robot, David, who yearns for his human mother’s love. David’s character stimulates the mind-body question. What is the connection between our “minds” and our bodies? It is apparent that we are personified entities, but also, that we embrace “more” than just our bodies. “Human persons are physical, embodied beings and an important feature of God’s intended design for human life” (Cortez, 70).
I don’t think there is any reason for these robots to have every ability that a human does. There is no way they are going to have the intelligence a human does. Artificial Intelligence is just going to bring more harm into our communities. We can’t trust the robots doing the “everyday” human activities, they are going to lead to unemployment, and will lead to laziness causing more obesity.
In the past few decades we have seen how computers are becoming more and more advance, challenging the abilities of the human brain. We have seen computers doing complex assignments like launching of a rocket or analysis from outer space. But the human brain is responsible for, thought, feelings, creativity, and other qualities that make us humans. So the brain has to be more complex and more complete than any computer. Besides if the brain created the computer, the computer cannot be better than the brain. There are many differences between the human brain and the computer, for example, the capacity to learn new things. Even the most advance computer can never learn like a human does. While we might be able to install new information onto a computer it can never learn new material by itself. Also computers are limited to what they “learn”, depending on the memory left or space in the hard disk not like the human brain which is constantly learning everyday. Computers can neither make judgments on what they are “learning” or disagree with the new material. They must accept into their memory what it’s being programmed onto them. Besides everything that is found in a computer is based on what the human brain has acquired though experience.