An antecedent of Searle’s “Chinese Room” argument against A.I.

[UPDATE 6/6/14: see end of post]

I should really say another antecedent, given that the Stanford Encyclopedia of Philosophy identifies three other versions of this argument. I take the following from Stanislaw Lem’s Summa Technologiae:

Physicist and science fiction writer Anatoly Dneprov has described an experiment in his novella, whose aim was to debunk a thesis about “infusing with spirituality” a language-to-language translation machine by replacing the machine’s elements such as transistors and other switches with people who have been spatially distributed in a particular way. Performing the simple functions of signal transfer, this “machine” made of people translated a sentence from Portuguese into Russian, while its designer asked all the people who constituted the “elements” of that machine what this sentence meant. No one knew it, of course, because the language-to-language translation was carried out by the system as a dynamic whole. The designer (in the novella) concluded that “the machine was not intelligent”… [p. 324]

Lem’s book was published first in Polish in 1964, and Anatoly Dneprov died in 1975, so this comfortably predate’s John Searle’s 1980 version of the argument. I haven’t been able to identify what novella Lem is referring to here, as his notes and bibliography have no mention of Dneprov’s work. It would be great if anybody out there did know, and I could make a note of it here.


Update 6/6/14: Internet success! As can be seen from the comments below, the Philosophy Department of Moscow State University’s Center for Consciousness Studies has posted a translation of this story. Go! Read! Enjoy. As an aside, I also like how this story is well within the bounds of the then orthodoxy of dialectical materialism.

Iamus and algorithmic art: a response

Rick Searle of the ever excellent Utopia or Dystopia (go, subscribe!) wrote a comment to my previous post, and I found my reply getting too long to justify it merely being a comment, so I am placing it here instead. The text of the comment is as follows:

I am curious as to your thoughts on this:

Yesterday, in honor of the centenary of Alan Turing’s birth, an orchestra in Europe performed a piece of music that had been entirely created by an AI:

They actually live streamed the performance and I took the chance to listen to it. I am not a great classical music fan, but the piece seemed haunting and beautiful, and the more I reflected on it- a little creepy.

Here was this beautiful piece of art produced by an algorithm completely empty of any emotional life that was nevertheless able to have an emotional effect on me.

It struck me that the one of the questions we have to address when creating these things is not what will the world be like if we create machines that are like humans, but what will the world be like the intelligent machines we create are not like humans at all, and at the same time better, potentially incredibly better, than humans in those very things that we have up to now used to define ourselves? Continue reading

Individuality is unnecessary for intelligence

Computers + artificial intelligence + robotics will not lead us where techno-ideology prays it will. We will not have an android like Data, who will be able to do all the things that we can, only better. To manage to do all that we can, such a technological entity would need to be as versatile, robust, and massively parallel as we are. This might be achieved via incredible inefficiency, or via some form of biological route. The former disqualifies itself from the running, if we are to require that this is to be a project undertaken on a large scale, to augment our reality via an alternative, artificial intelligent life-form of our own making which would be an addition to our existence. The latter is basically growing another, harder, better, faster, stronger version of ourselves, and falls under trans-/post-humanism.

The alternative is to allow technology to do what it does best: allow tools to be excellent at what it is that they are for. This gives specificity, where all the energy and computation is given focus. Let these tools do these tasks amazingly well and without distraction, and then we have a start. Admittedly, this sounds like the Adam Smith view of technology as mass-produced, mono-function widgets. Smart-phones seem to be a counter-example to my throw-back to the industrial revolution. Continue reading