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Essay on Turing test
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Question 1: Turing offers his test in place of the question, “Can machines think?” Are there other tests that he could have offered just as well, for example, “Can machines play chess?” In fact, machines can now play chess much better than any human. Why wouldn’t Turing take this as an adequate proof that machines can think? Should we?
A machine that can beat a human in chess has effectively passed a Turing-like test in this category. It is easy to imagine that, even if one was a grandmaster, if one played a game of chess over the Internet and knew that the opponent had world-class ability, it would be impossible to know whether the other player was a human or a computer. The machine has replicated human output to the point where human and
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Mental states are said to be functional states realized within an internal machine. Putnam uses a Turing machine to further explore this idea. The mind is like a finite state digital computer with a machine table that processes its given inputs with respect to its current state and then returns the appropriate output. Putnam argues that a mind, however, differs slightly from a Turing machine, because the mind is a probabilistic automaton, interpreting the probabilities of states and inputs, and responding with the corresponding output that makes the most sense in the given situation. This goes beyond any notion of any particular temperament. It is not just the input that matters, but also the state the system is at when that input occurs that determines the probability of any …show more content…
It posits a girl named Mary who grows up in an all black and white room, but over the years, learns everything there is to know about how color works from books on neurophysiology, vision, and electromagnetics. If one day she is let outside and finally sees color for the first time, would she learn something new? A physicalist would say, “No, the mental states of understanding color are already related to the physical states in her brain.” The physicalist would contend that she learns nothing new because she has already fully learned the concept of color. But intuitively, most people would say that Mary would be learning something new. She would finally be able to feel what it is like to experience color and take part in the overwhelming qualia. A functionalist could step in and understand this as a qualia being represented as a newly experienced functional state that can relate to the other functional states already created through book learning. If functionalism is correct in this description and there is some new state that exists outside the brain states that already existed, then type physicalism’s description must be
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:
Behaviorist identify mental states with dispositions. A mental state is identical when, given the same inputs the disposition toward a particular output in the same. Unlike functionalism, behaviorism recognizes dispositions according to merely outward behavior. Alternatively, a functional system includes a typical behavioral outputs given a range of inputs, as well as a tendency to experience a property of a mental state. Functionalists want to individuate mental states causally, but since mental states have mental effects, functionalist advance on behaviorism by acknowledging some similar input and output systems have similar descriptions without entailing similar mental effects. Functionalism, as an advancement of behaviorism, also describes the function of the mental state.
The reason I believe that the Turing test is a great test is because it not only difficult, but it allows the interrogator to think, and that is what I believe Turing looks for his test, the state of logical thought. This would prove that the machine or anything can basically think and feel. For example, If I were to be the interrogator and asked “Are you a woman?” and they both answered me “I am” I would be mentally disturbed and would have to ask new questions to find my answer, but the main point here was the fact I was mentally disturbed and that leads to emotion, which leads that if I were to figure out who was who, I would pass the test and I would have evidence that I can undoubtedly
At some point in our lives, we have wondered about the possibility of a computer being able to think. John Searle addresses this issue in his paper, “Can Computers Think?”, where he argues that computers cannot think because they are directed by formal information. This means that the information presented is only syntax with no semantics behind it. In this paper, I will elaborate more on Searle’s position and reasoning whilst critiquing his argument by saying that it is possible to derive semantics from syntax. Finally, I will analyze the significance of my criticism and present a possible response from Searle to defend his argument.
Smarter than You Think starts out with a cautionary tale of how in 1997 world chess champion Garry Kasparov was beaten by Deep Blue, an I.B.M. supercomputer. This was a considered a milestone in artificial intelligence. If a computer could easily defeat a chess champion, what would happen to the game and its players? A year after Kasparov was defeated by the program he decided to see what would happen when a computer and person were paired up. He called this collaboration the centaur; A hybrid consisting of the algorithms and history logs of chess as well as the brain to “analyze their opponents’ strengths and weaknesses, as well as their moods.” ...
Jaegwon Kim thinks that multiple realizability of mental properties would bring about the conclusion that psychology is most likely not a science. Several functionalists, specially, Fodor, take up the opposing stance to Kim, supporting that the multiple realizability of mental states is one of the reasons why psychology is an autonomous and justifiable science. Essentially, Kim think that in order for mental states to be multiply realizable then psychology must be fundamentally broken; with human psycho...
Functionalism is a materialist stance in the philosophy of mind that argues that mental states are purely functional, and thus categorized by their input and output associations and causes, rather than by the physical makeup that constitutes its parts. In this manner, functionalism argues that as long as something operates as a conscious entity, then it is conscious. Block describes functionalism, discusses its inherent dilemmas, and then discusses a more scientifically-driven counter solution called psychofunctionalism and its failings as well. Although Block’s assertions are cogent and well-presented, the psychofunctionalist is able to provide counterarguments to support his viewpoint against Block’s criticisms. I shall argue that though both concepts are not without issue, functionalism appears to satisfy a more acceptable description that philosophers can admit over psychofunctionalism’s chauvinistic disposition that attempts to limit consciousness only to the human race.
Physicalism, to further specify, states that everything is dependent upon the physical world, and that there is nothing over and above the physical world. It states that everything can be defined in purely physical terms. This view has many implications, especially within the philosophy of mind, where it stands in stark contrast to dualism which puts the mind above the physical world. This focus on the philosophy of mind is, in part, due to it producing most of the objections that appear against physicalism. Within the philosophy of mind, physicalism states that all mental states can be equated to some physical state. Note that this does not necessarily imply the identity hypothesis, or the idea that a specific mental state is associated with a spe...
For years philosophers have enquired into the nature of the mind, and specifically the mysteries of intelligence and consciousness. (O’Brien 2017) One of these mysteries is how a material object, the brain, can produce thoughts and rational reasoning. The Computational Theory of Mind (CTM) was devised in response to this problem, and suggests that the brain is quite literally a computer, and that thinking is essentially computation. (BOOK) This idea was first theorised by philosopher Hilary Putnam, but was later developed by Jerry Fodor, and continues to be further investigated today as cognitive science, modern computers, and artificial intelligence continue to advance. [REF] Computer processing machines ‘think’ by recognising information
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.
Physicalism is the position that nothing can exceed past what is physically present, and what is physical is all that there can be. This idea is reductive in that it suggests there is no more to the universe than physical matters, including brain processes, sensations, and human consciousness. J.J.C. Smart explains sensations as a means of commentary on a brain process. He believes that, essentially, brain processes and what we report as sensations are essentially the same thing in that one is an account of the other. He writes in “Sensations and Brain Processes” that “…in so far as a sensation statement is a report of something, that something is in fact a brain process. Sensations are nothing over and above brain processes,” (145). Though
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.
In philosophy, the majority of studies relate to the mind. Whether it is the main subject or just a helpful side topic to move the main subject along, this term is used often. Defining the term mind is difficult, and is a topic that is popularly studied and debated among philosophers. These qualified and knowledgeable people try to determine whether or not the mind is who people are or if they are their body or a combination. Although they have learned many helpful truths and defined other useful terms, the debate is still evident in the philosophical community today. Learning about how the mind relates to the body, and whether the mind and the brain are the same thing are other ways to look at the many options of how to discern
Psychophysical dualism — the distinction between mind and body — is the counterposition between essentially irreducible elements: the mind and body. Such a dualism implies the main ontological problem of the philosophy of cognitive science and philosophy of mind: the mind-body problem (MBP). The dualism and the referred-to problem has been insistently discussed in the philosophical tradition and several solutions have been proposed. Such solutions are properly philosophical or require a scientific approach. First, I will expound the philosophical solution to the MBP proposed by Descartes, to be followed by an exposition of Ryle's criticisms to the solution. Second, from Ryle's criticism, I will deduce a scientific solution to the MBP related to the neural framework model of mind in cognitive science by means of what I call 'the principle of the embodiment of the mind.' Finally, I shall point out the philosophical difficulties that are to be found in using such a principle.
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.