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The meaning of intelligence
The meaning of intelligence
Artificial intelligence moral issues
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The Morality and Utility of Artificial Intelligence
Douglas R. Hofstadter, in his work Gödel, Escher, Bach: An Eternal Golden Braid, remarks that one may contend that Artificial Intelligence is born of a machine’s ability to perform any task that had been previously confined to the domain of humans (601). However, a few sentences later, the author explains Tessler’s “Theorem” of progress in AI: “once some mental function is programmed, people soon cease to consider it as an essential ingredient of ‘real thinking.’ The ineluctable core of intelligence is always in that next thing which hasn’t yet been programmed” (601). There are various arguments as to what actually constitutes intelligence; however, it seems established that the possession of knowledge alone does not make a being or machine intelligent. While it is easy to see that AI research has progressed since the first vision of Artificial Intelligence, it remains difficult to define clearly the goal toward which they are working. Each philosopher has his or her own belief concerning what an AI program should be able to do. Without a consensus as to what constitutes intelligence, it is impossible to determine with universal agreement whether or not AI has succeeded, is achievable, or is an unreachable dream.
In considering the definitions and implications of Artificial Intelligence, many philosophers have reached extremely different conclusions. Alan Turing, author of the Turing Test, believed that an intelligent machine would be able to imitate perfectly a human. Margaret Boden, Professor of Philosophy and Psychology at the University of Sussex, contends that a machine is intelligent if it possesses and displays certain human values. Moving away from the pure...
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...d Over Machine Book Review.” Psychology Today. July 1986. v20 p73.
Searle, John R. “Minds, Brains, and Programs.” The Philosophy of Artificial Intelligence. Margaret A. Boden, ed. New York: Oxford UP, 1990. 67-88.
Sharkey, N. E. and R. Pfeifer. “Uncomfortable Bedfellows: Cognitive Psychology and AI.” Artificial Intelligence: Human Effects. M. Yazdani and A. Narayanan, eds. Chirchester: Ellis Horwood Limited, 1984. 163-172.
Strohmeyer, Robert. “Total Autonomy—The next generation of thinking machines.” Ziff Davis Smart Business for the New Economy. 1 August 2000. 50
Turing, Alan. “Computing Machinery and Intelligence.” The Philosophy of Artificial Intelligence. Margaret A. Boden, ed. New York: Oxford UP, 1990. 40-66.
Weizenbaum, Joseph. Computer Power and Human Reason: From Judgment to Calculation. New York: W. H. Freeman, 1976.
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:
Case History: T.C. is a 13 year old, 2 month old girl in the seventh grade. T.C. lives with her parents and she is the oldest of three children. T.C.’s prenatal and birth history was unremarkable. T.C. was normal developing until 18 months old. By 18 months old it was apparent that T.C. was delayed in speech. In addition, she walked on her toes, did not make eye contact with others, had a terrible fear of loud sounds, cried frequently, and was a poor sleeper. She was evaluated before her second birthday and was diagnosed with Asperger’s Syndrome or related pervasion developmental disorders and has profound difficulty with social interaction. She has received speech therapy, with an emphasis on social skills training, intense therapeutic therapy, and occupational therapy. T.C. is in a regular seventh grade classroom with an aide to assist her throughout her day.
The purpose of this paper is to present John Searle’s Chinese room argument in which it challenges the notions of the computational paradigm, specifically the ability of intentionality. Then I will outline two of the commentaries following, the first by Bruce Bridgeman, which is in opposition to Searle and uses the super robot to exemplify his point. Then I will discuss John Eccles’ response, which entails a general agreement with Searle with a few objections to definitions and comparisons. My own argument will take a minimalist computational approach delineating understanding and its importance to the concepts of the computational paradigm.
Another way that the treatment of Caliban by Prospero is similar to the treatment of Native Americans by the Europeans is the adaptation of the language. When the Europeans came to the New World they forced the Native Americans to learn their languages and live according to the European culture. People who had spoken one language all their lives, now had to learn another. They had to live by customs they have never heard of even before. In the Tempest, Prospero does this also. When Prospero came to the island he forced Caliban to learn the language that he spoke. Caliban had to adapt to a style of living that he had never experienced before. Caliban had to change completely to adapt to the life forced upon him.
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.
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.
Blackmore, Susan, ed. "Lucid Dreaming: Awake in Your Sleep?." Dr. Susan Blackmore. Skeptical Inquirer . Web. 13 Apr 2014. .
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 ...
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.
Pervasive Developmental Disorders are characterized by “severe and pervasive impairment in several areas of development” (Tsai, 1998). In the 1994 edition of the Diagnostic Statistic Manuel version IV, three new categories were introduced under Pervasive Developmental Disorders. These include: Childhood Disintegrative Disorder, Asperger's Disorder, and Rett's Syndrome (Volkmar, 2005). All these disorders occur in early childhood and are often not noticed by a parent or primary caregiver until it is noticed that the child is not achieving normal developmental milestones.
Oppy, Graham, Dowe, David, The Turing Test, The Stanford Encyclopedia of Philosophy (Summer 2003 Edition), Mar. 10, 2005 .
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.
Goldstine, Herman H. "Computers at the University of Pennsylvania's Moore School." The Jayne Lecture. Proceedings of the American Philosophical Society, Vol 136, No.1. January 24, 1991
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 order to see how artificial intelligence plays a role on today’s society, I believe it is important to dispel any misconceptions about what artificial intelligence is. Artificial intelligence has been defined many different ways, but the commonality between all of them is that artificial intelligence theory and development of computer systems that are able to perform tasks that would normally require a human intelligence such as decision making, visual recognition, or speech recognition. However, human intelligence is a very ambiguous term. I believe there are three main attributes an artificial intelligence system has that makes it representative of human intelligence (Source 1). The first is problem solving, the ability to look ahead several steps in the decision making process and being able to choose the best solution (Source 1). The second is the representation of knowledge (Source 1). While knowledge is usually gained through experience or education, intelligent agents could very well possibly have a different form of knowledge. Access to the internet, the la...