Brookshear, Smith, & Brylow (2011, p.500) refers to a ‘supernatural intelligence’ which our ancestors might have attributed to inanimate machines. On the basis of the definition, this is in contrast to the definition of ‘natural intelligence’ by Sokolowski (1988, p.48), which is associated with the human brain. Artificial Intelligence Sokolowski (1988, p.45) offers a distinction between two different perspectives for considering the word ‘artificial’ as is used in ‘artificial intelligence’. The example of light being manufactured (an action performed by humans, or by means of human technology) as opposed to light having a natural source (not from humans or effected by humans) is given, with the former referring to ‘artificial light’. Another distinguished example is that of a flower made from paper, to resemble a real flower, but it is apparent that it is not real, once again the original referring to an ‘artificial flower’. Sokolowski believes that, in contrast to the flower, the ‘artificial light’ is in essence non-distinguishable from the ‘natural light’. I would differ from Sokolowski in my definition of artificial, by not distinguishing between the light and the paper in this way. The argument for the paper flower being apparent is still too ambiguous. To explain: for the most part of my experience with artificial light, it has been distinguishable from natural light. In my corner of the world, natural or daylight light bulbs only became available recently. Therefore, I have to argue that the comparison between natural and artificial could have been made differently by someone with a different perspective. In the same way, lets consider the converse for the paper flower, and propose someone make a flower that looks very real... ... middle of paper ... ...able to perform within any set parameters; parameters that may very well be set beyond what is naturally possible. Works Cited Brookshear, J. G., Smith, D. T. and Brylow, D. (2011) Computer Science: An Overview. 11th ed. Prentice Hall / ADDISON WESLEY Publishing Company Incorporated. Available at: http://books.google.com/books?id=LbtoewAACAAJ. Fogel, D. (2009) Artificial intelligence through simulated evolution. Wiley-IEEE Press. Available at: http://ieeexplore.ieee.org/xpls/abs_all.jsp?arnumber=5311738 (Accessed: February 09, 2014). simulate - Cambridge Dictionaries Online (2014). Available at: http://dictionary.cambridge.org/dictionary/british/simulate (Accessed: February 09, 2014). Sokolowski, R. (1988) “Natural and artificial intelligence,” Daedalus. JSTOR, 117(1), pp. 45–64. Available at: http://www.jstor.org/stable/20025138 (Accessed: February 09, 2014).
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:
John Searle’s Chinese room argument from his work “Minds, Brains, and Programs” was a thought experiment against the premises of strong Artificial Intelligence (AI). The premises of conclude that something is of the strong AI nature if it can understand and it can explain how human understanding works. I will argue that the Chinese room argument successfully disproves the conclusion of strong AI, however, it does not provide an explanation of what understanding is which becomes problematic when creating a distinction between humans and machines.
Information and Software Technology Years 7–10: Syllabus. (2003, June). Retrieved April 10, 2014, from http://www.boardofstudies.nsw.edu.au/syllabus_sc/pdf_doc/info_soft_tech_710_syl.pdf
It is necessary to look at the development of artificial intelligence in order to put this idea into context. The concept of intelligent and aware constructs began to emerge in the 1950s and 60s as several scientists in many fields came together to discuss the possibilities of advanced computer research. The first major step was a scientific conference at Dartmouth College in 1956. Here, the general concepts and possible paths of research for a.i. were fleshed out. As described in Artificial Intelligence: A Modern Approach, this conference was “the birth of artificial intelligence.” This was mostly a theoretical stage yet attending experts predicted that with a huge investment, working technology could be available in a generation (16). After being officially established, a.i. research and discovery exploded. Computer programs, a brand new idea, were already conquering algebra problems and speech recognition. Some could even reproduce English (18). It was clear that artificial intelligence research was going to be at the fo...
If a machine passes the test, then it is clear that for many ordinary people it would be a sufficient reason to say that that is a thinking machine. And, in fact, since it is able to conversate with a human and to actually fool him and convince him that the machine is human, this would seem t...
“How do you tell what are real things from what aren’t real things?” (Aldiss 446). Since antiquity, the human mind has been intrigued by artificial intelligence; hence, such rapid growth of computer science has raised many issues concerning the isolation of the human mind. The novella “Super-toys
"Artificial Intelligence and Consciousness." Encyclopedia of Consciousness. Oxford: Elsevier Science & Technology, 2009. Credo Reference. Web. 26 April 2011.
The idea of artificial intelligence has always been a very fascinating phenomenon among our society. It paved the way for a new genre in the entertainment industry that brought forth ideas of human like robots. In the acclaimed movie, A.I. Artificial Intelligence, an artificial intelligent robot of the future named David, designed to experience love, is sent to a family to replace their human comatose son. As the comatose son recovers, the family no longer need David. David, craving for the motherly love he experienced, sets out to become a “real” boy to make his human mother happy. These type of ideas have raised many concerns that are debated to this day. This is known as the prodigious artificial intelligence debate, one which has yet to be resolved. Believers of a view called “Strong Artificial Intelligence” consider that in the not so distant future the computing power of machines will be able to unequivocally match the brain power of human brains. The “Weak Artificial Intelligence” advocates believe that machines will only ever be able to simulate the intelligence of a human brain as they will never truly be aware of what they are doing. Unfortunately, Strong Artificial Intelligence cannot be deemed possible as machines do not have the ability to mimic the human mind problem for problem, successfully have a state of consciousness, and are unable to achieve a state of qualia. The following simple argument represents why Strong Artificial Intelligence is not possible:
According to Descartes, non-human animals are automata, which imply that their behavior is completely explicable with regards to physical mechanisms (Kirk, 2011). The philosopher explored the concept of a machine that looked and behaved like a human being. Following his attempts to unmask such a machine, Descartes concluded that no machine could behave like a human being and that characteristically explaining human behavior needed something beyond the phy...
Therefore, the human organism although made of multiple “swarms,” is different from other organisms or programs because of the capacity to make conclusions and make illogical and “unnatural” decisions not based on the rudimentary interworking of the brain cells. Therefore although multi agent distributed parallel processing programs, can produce emergent behavior that could possibly be equated to our illogical decisions and creativity, human behavior, although somewhat emergent, stems from a deeper consciousness not generated by the interactions of brain
The traditional notion that seeks to compare human minds, with all its intricacies and biochemical functions, to that of artificially programmed digital computers, is self-defeating and it should be discredited in dialogs regarding the theory of artificial intelligence. This traditional notion is akin to comparing, in crude terms, cars and aeroplanes or ice cream and cream cheese. Human mental states are caused by various behaviours of elements in the brain, and these behaviours in are adjudged by the biochemical composition of our brains, which are responsible for our thoughts and functions. When we discuss mental states of systems it is important to distinguish between human brains and that of any natural or artificial organisms which is said to have central processing systems (i.e. brains of chimpanzees, microchips etc.). Although various similarities may exist between those systems in terms of functions and behaviourism, the intrinsic intentionality within those systems differ extensively. Although it may not be possible to prove that whether or not mental states exist at all in systems other than our own, in this paper I will strive to present arguments that a machine that computes and responds to inputs does indeed have a state of mind, but one that does not necessarily result in a form of mentality. This paper will discuss how the states and intentionality of digital computers are different from the states of human brains and yet they are indeed states of a mind resulting from various functions in their central processing systems.
Crevier, D. (1999). AI: The tumultuous history of the search for Artificial Intelligence. Basic Books: New York.
Gardner’s Theory of Multiple Intelligence focuses more on how numerical expressions of human intelligence are not a full and accurate depiction of people’s abilities (McFarlane, 2011). He includes and describes eight intelligences that are based on skills and abilities that are valued within different cultures. The eight intelligences include visual-spatial (e.g. sailor navigating with no navigational systems), verbal-linguistic (e.g. poets, writers, orators, and communicators), bodily-kinesthetic (e.g. dancers, athletes, surgeons, craftspeople), logical-mathematical (e.g. mathematicians and logicians), interpersonal(e.g. salespeople, teachers, clinicians, politicians, and religious leaders), musical (e.g. musicians and
From the first imaginative thought to manipulate nature to the development of complex astronomical concepts of space exploration, man continues to this day to innovate and invent products or methods that improve and enhance humankind. Though it has taken 150 million years to reach the present day, the intellectual journey was not gradual in a linear sense. If one were to plot significant events occurring throughout human existence, Mankind’s ability to construct new ideas follows a logarithmic path, and is rapidly approaching an asymptote, or technological singularity. This singularity event has scientists both supporting and rejecting the concept of an imaginative plateau; the largest topic discussed is Artificial Intelligence (A.I.). When this technological singularity is reached, it is hypothesized that man’s greatest creation, an artificial sapient being, will supersede human brain capacity.
Artificial Intelligence “is the ability of a human-made machine to emulate or simulate human methods for the deductive and inductive acquisition and application of knowledge and reason” (Bock, 182). The early years of artificial intelligence were seen through robots as they exemplified the advances and potential, while today AI has been integrated society through technology. The beginning of the thought of artificial intelligence happened concurrently with the rise of computers and the dotcom boom. For many, the utilization of computers in the world was the most advanced role they could ever see machines taking. However, life has drastically changed from the 1950s. This essay will explore the history of artificial intelligence, discuss the