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Connection between technology and cybernetic philosophy
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Observations ‘Cybernetics, too, is a “theory of machines”, but it treats, not things but ways of behaving. It does not ask ‘what is this thing?’ but ‘what does it do?’ (Ashby, 1957: 1) 1- INTRODUCTION Cybernetics works as a process in nature has been around for a long time. Cybernetics has been known in the community, at least in the time of Plato, where it was used to refer to the government.But in modern times, the term has become widely because of Norbert Wiener wrote a book called “Cybernetics” in 1948. His sub-title was “control and communication in the animal and machine”. Cybernetics could be the general study of control and communication systems in living organismsand machines, especially the mathematical analysis of the flow of information. …show more content…
In this way it is possible to split authors among those who hold that although cybernetics can be a purpose in the machines can not only be applied to living organisms through measurement and those who hold that there is a symmetry (in some cases even identity) between machine and object to both can be explained by the automatic control. For the first group Cybernetics is not associated with other systems from a physical perspective, but with their own formal elements which can be used demonstrate a wide variety of systems. But in proportion to the second group, there is a proposal for the interpretation of a knowledge, that all operating systems literally cybernetically, and this in the sense that all of the device organisms actually work through the use of the same
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
Hollinger, Veronica. "Cybernetic Deconstruction." Storming the Reality Studio. Larry McCaffrey, ed. Durham, NC: Duke UP, 1992.
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.
Donna Haraway’s 1984 “A Cyborg Manifesto” is an enduring essay unceasingly analyzed, critiqued, and adored by scholars and students. The piece, in which Haraway uses the cyborg as a metaphor to scrutinize hegemonic problems and refuse the binary, claims that “the boundary between science fiction and social reality is an optical illusion.” In other words, like the cyborg who cannot distinguish whether it is a machine or an organism, in society there is no difference between male and female; rich and poor; black and white. There is only gray, and there are countless shades of it. “A Cyborg Manifesto” is an influential essay that has been relevant to the past and is still relevant to the present. Hence, it is no surprise that it has inspired
Artificial Intelligence is a term not too widely used in today’s society. With today’s technology we haven’t found a way to enable someone to leave their physical body and let their mind survive within a computer. Could it be possible? Maybe someday, but for now it’s just in theory. The novel by William Gibson, Neuromancer, has touched greatly on the idea of artificial intelligence. He describes it as a world where many things are possible. By simply logging on the computer, it opens up a world we could never comprehend. The possibilities are endless in the world of William Gibson.
Haraway’s cyborg is a blending of both materiality and imagination, pleasure and responsibility, reality and the utopian dream of a world without gender and, maybe, without end. We are all hybrids of machine and organism. The cyborg is our ontology, a creature in a post-gender world with "no origin story in the...
In Conclusion William Gibson created a cyberpunk/ postmodernism tale that has blurred not only the physical state between mechanics and human anatomy, but has as well blurred the line between the natural and virtual world. He is making the reader contemplate how both software and hardware have influenced the natural world. Gibson’s fictional world would have not been possible without the existence of software and hardware, that is why the distinction between them is very crucial and play a different part within the text. Without these two things, the reader would not be able to comprehend and relate to Gibson’s view on how our society is interlocking with the advances of technology and the normality of today will no longer exist in the future.
...e to claim that objects that were created by humans, including robots, wire and metal structures and series of computer networks could and do possess qualia. Once people have reached the highest nirvana in the limits of consciousness and can create a consciousness device to measure its depths among classes of humans and non-humans, then functionalism can be shelved and rejected if it is the case that a robot does not contain qualia. Until then, however, functionalism needs to be carefully considered and not disregarded for its merits in the problem of mental states. Though for many, psychofunctionalism may be the more favorable choice because it is easier for people to consider themselves as the most intelligent beings and rulers of the universe rather than every collection of objects that satisfy the functional role to have consciousness on the same level as them.
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.
Mark Weiser coined the phrase "ubiquitous computing" in 1988 as he envisioned computers embedded in walls, tabletops, and in everyday objects. While using, technology, makes us notional Cyborgs in that it allows us to extend our human ability – through information appliances (Benyon, D. Turner, P., & Turner, S., 2005) the evolution in Cyborgs is related to the human and animal rather than the devices that they can learn to use per se.
Terminator and Bladerunner, portrayed cyborgs or cybernetic organisms as creatures of destruction. Are they really as horrible as the movies make them out to be? They can be more useful than perceived; it is necessary to first perfect the technology involved in creating and operating them. In this paper, I will describe how these cyborgs work and how they are portrayed in the movies. Furthermore, I will explain the helpful ways that they are expected to perform in the future.
Williams, Gray ?Robots and Automation.? The new book of popular science. Grolier Inc., 1996, 186-94.
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).
First off let’s get something straight. When I refer to computers in this essay I am not referring only to the microprocessor sitting on your desk but to microprocessors that control robots of various structure.