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Consciousness explained essays
Consciousness studies
Consciousness explained essays
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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) Sheldrake proposes that the concept of the mind existing outside of the body can be proved by a simple scientific experiment. The experiment is simply determining whether or not people can sense or know someone is staring at them with their backs turned away. Sheldrake conducted his own experiments using this method and found that “The overall results from ten different experiments (involving more than 120 subjects) were 1,858 correct guesses as against 1,638 incorrect guesses; in other words 53.1 percent of the guesses were correct, 3.1 percent above the chance level of 50 percent.” (Sheldrake, Seven Experiments 119) How significant is this number? To the average person this seems like a rather insignificant difference, but Sheldrake sees this as “highly significant statistically” (Sheldrake, Seven Experiments 119) If Sheldrake is correct, and the 3.1 percent significant, what are the …show more content…
David Marks is one such critic, and he has some convincing critics of Sheldrake’s claims. Mark’s describes the psychologist Tritchner’s feeling on the subject to reinforce his criticisms. Trichner’s students were telling him that they could feel when other students were looking at them in class. “Tritchner described the feeling as “a state of unpleasant tingling, which gathers in volume and intensity until a movement which shall relieve it becomes inevitable” (Tritcher 895). Tritchner decided that he would investigate the claims made by his
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:
deep need to probe the mysterious space between human thoughts and what is a machine can
Who were the four key figures who contributed to disenchanting the view of the universe?
The Little Albert experiment has become a widely known case study that is continuously discussed by a large number of psychology professionals. In 1920, behaviorist John Watson and his assistant Rosalie Rayner began to conduct one of the first experiments done with a child. Stability played a major factor in choosing Albert for this case study, as Watson wanted to ensure that they would do as little harm as possible during the experiment. Watson’s method of choice for this experiment was to use principles of classic conditioning to create a stimulus in children that would result in fear. Since Watson wanted to condition Albert, a variety of objects were used that would otherwise not scare him. These objects included a white rat, blocks, a rabbit, a dog, a fur coat, wool, and a Santa Claus mask. Albert’s conditioning began with a series of emotional tests that became part of a routine in which Watson and Rayner were determining whether other stimuli’s could cause fear.
...what Richard Taylor might have already done. Nagel at no time in his essay made any strong points on the mind and brain being separate, but his points were built to disprove Taylor’s last point. Nagel’s statement about Martians being able to learn more about our brains than us allows us to reach the conclusion that at no point there is the necessity to believe that there is a soul or a mind separate from the body. What it proves is that science is still trying to better itself and cannot currently explain private psychological states or experiences, but that the mind is the brain and the brain is the body.
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.
“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
This thought suggests that humans are, by nature and without political intervention, peaceable, cooperative, and selfless (2002, p. 6). Pinker explains that this belief underlies much of politics, the hope for cultural improvement, and a peaceable vision of future society (2002, p. 26). However, this belief effects not just proactive policy, but also inspires fear by invoking the slippery-slope argument of innatist theories, arguing that they are grounds for all the social ills we fear (racism, socio-economic prejudice) (Pinker, 2002, p. 28). The Ghost in the Machine provides the last piece in Pinker’s framework: the theory that the body and mind are distinct from one another, the mind acting independently from the body and providing an indivisible meta awareness and guidance to the human being (2002, p. 9). This thought seems to be supported by a creationist viewpoint, as it alludes to a being similar to a puppeteer that forms and initially animates the mind of living beings in their beginning (Pinker, 2002, p. 29). Pinker points out early on that one key inconsistency is individuals’ efforts to improve society (2002, p. 28). Improvements made to society by products of that society seems to be a circular logic and ineffective approach to the perfecting process (Pinker, 2002, p. 28). Indeed, how do we know what would ameliorate society? But according to this way of thinking the ghost, the mind as a separate entity, guides this process (Pinker, 2002, p.
Titchener, who was a one student of Wundt, on the other hand, described his system as structuralism, which involves the analysis of the structure of the mind. Tichener broke down consciousness into elemental feelings and sensations. Wundt held the belief that consciousness was vital in scientific psychology, thus dependent on structuralism. He used introspection to study the functions of the mind occurring in active experience. It is however, imperative to note that Wundt’s introspection could not be used to establish higher functions of the mind. He divided the active experiences as feelings and sensations (Titchener, 1915).
...ss to go beyond the brain and powers of imagination; however, a strong relation between consciousness and the brain could be obtained from the study.
Davis, Tom. The Theories of the Mind Lectures. Ed. G. Baston. Birmingham University. 9 Nov. 2000
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.
Gardner, H. The Mind's New Science: A History of Cognitive Revolution. New York, Basic Books, 1987.
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.
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).