Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Functionalism theory
Introduction The object of this essay is to depict as to whether or not artificial intelligence (A.I.) is possible from the use of arguments by Alan Turing, John Searle, and Jerry Fodor. To accomplish the task at hand; I shall firstly, describe the Turing Test and explain how it works, secondly, describe Functionalism and to detail on how it allows for future A.I. Thirdly, I will describe and explain Searle’s argument and example of the “Chinese room”, and finally I shall describe and explain a few replies to Searle’s “Chinese room” argument. However, due to the time constraint I will be unable to fully analyze Searle’s reply to all of his critiques, rather I will now state Searle’s counter to the objections with a simple point; they all are inadequate because they fail to come to …show more content…
is false. To accomplish this, Searle uses the example of “the Chinese Room” to challenge strong AI, and to object to Turing’s test. Searle begins by stating to imagine himself in a room with a box of Chinese characters which he could not understand, but in the room he had a book of instructions in English which he could understand. Searle then states that if there was a group Chinese speakers’ outside of the room passing him messages in Chinese, he would not understand, but could reply with the symbols in with the use of the instructions to form an appropriate response. Furthermore, Searle states that the Chinese speakers would think that the speakers were speaking to a Chinese speaker; however, realistically they were talking to a confused John Searle. Therefore, as Searle states, if a computer were to be placed in Searle’s position, the rule would become the “computer program”, and the basket of symbols the “data base”, it would prove that the machine would not understand Chinese, but only simulate that knowledge, which is not truly
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.
In this paper I will evaluate and present A.M. Turing’s test for machine intelligence and describe how the test works. I will explain how the Turing test is a good way to answer if machines can think. I will also discuss Objection (4) the argument from Consciousness and Objection (6) Lady Lovelace’s Objection and how Turing responded to both of the objections. And lastly, I will give my opinion on about the Turing test and if the test is a good way to answer if a machine can think.
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.
I agree with Strawson in saying that we are not truly morally responsible for what we do, in a mental respect at least. Though it suffers from many faults, there are also ways to even more clarify his argument, as I will hope to do so in the following. First off, Strawson states that for someone to be truly morally responsible, we have to understand the points that he has given. The first being that we do what we do because of the way we are. These just states that the things we do and decide are based upon how we are in that moment, in mental respects. For example, when it comes to choosing what to eat between options A or B, I will choose option A because of how I am. But if you were to choose, it would be dependent on the way that you are
Héctor L Carral, a multimedia engineer wrote an article titled Stop Saying Technology is causing Social Isolation for The Huffington Post. The author of the article has a biased option, therefore does not include any research that would refute his argument. Carral states “it’s only obvious to blame them [technology] for some of society’s problems. Carral also states I believe that accusing technology (and, again, especially smartphones) of ruining social interaction and even all kinds of experiences is, to say the least, quite wrong and misguided. There was an obvious division between the commenters who agree with Carral and those who disagree with his argument. The demographics of commentators. From observing the occupations that the commenters listed, it was apparent the people who were against Hector Carral’s article were parents and educators while the people who agreed with his
Searle's argument delineates what he believes to be the invalidity of the computational paradigm's and artificial intelligence's (AI) view of the human mind. He first distinguishes between strong and weak AI. Searle finds weak AI as a perfectly acceptable investigation in that it uses the computer as a strong tool for studying the mind. This in effect does not observe or formulate any contentions as to the operation of the mind, but is used as another psychological, investigative mechanism. In contrast, strong AI states that the computer can be created so that it actually is the mind. We must first describe what exactly this entails. In order to be the mind, the computer must be able to not only understand, but to have cognitive states. Also, the programs by which the computer operates are the focus of the computational paradigm, and these are the explanations of the mental states. Searle's argument is against the claims of Shank and other computationalists who have created SHRDLU and ELIZA, that their computer programs can (1) be ascribe...
On December 2,2015 I went to to the Lynnhaven building to receive some feedback on my agreement paper for English 111. It was a very rainy day after running through the rain when I reached the writing center room. There was a yellow note saying that the writing center was in the student center until December 4,2015. After reading the note I ran back in the rain to my car.It was to cold to walk it was raining. As I approached the student center I was told by a security guard that the tutoring lab was located on the third floor. I had walked up three flights of stairs. When I had finally reached the third floor,I walk into the tutoring lab. There were about eight tables, but only four staff members and one student. Amen had approached me asking what did I need help with today. I replied saying that I would like some feedback on my paper for English. He then pointed to the writing table and said “she can assist you with your paper”.
I will begin by providing a brief overview of the thought experiment and how Searle derives his argument. Imagine there is someone in a room, say Searle himself, and he has a rulebook that explains what to write when he sees certain Chinese symbols. On the other side of the room is a Chinese speaker who writes Searle a note. After Searle receives the message, he must respond—he uses the rulebook to write a perfectly coherent response back to the actual Chinese speaker. From an objective perspective, you would not say that Searle is actually able to write in Chinese fluently—he does not understand Chinese, he only knows how to compute symbols. Searle argues that this is exactly what happens if a computer where to respond to the note in Chinese. He claims that computers are only able to compute information without actually being able to understand the information they are computing. This fails the first premise of strong AI. It also fails the second premise of strong AI because even if a computer were capable of understanding the communication it is having in Chinese, it would not be able to explain how this understanding occurs.
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
This world of artificial intelligence has the power to produce many questions and theories because we don’t understand something that isn’t possible. “How smart’s an AI, Case? Depends. Some aren’t much smarter than dogs. Pets. Cost a fortune anyway. The real smart ones are as smart as the Turing heat is willing to let ‘em get.” (Page 95) This shows that an artificial intelligence can be programmed to only do certain ...
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.
...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.
Crevier, D. (1999). AI: The tumultuous history of the search for Artificial Intelligence. Basic Books: New York.
He believes that it is not possible for a machine to actually think like a human. They follow particular codes that make them function without having the actual intelligence. Searles gives an example about a guy who can learn a way to understand Chinese without knowing how to speak it, write it, nor read it. The person just follows sets of instructions that are made to manipulate the uninterpreted formal symbols. This would completely make it seem like he understands the language. By this theory, Searles trying to prove that even when a computer has any type of formal program, it would still not be capable of understanding it. The machine will simply simulate the instructions and it would have nothing to do with having intellectual abilities, just