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is a determination grounded on the idea that 'thinking' is a fraught and loaded term, and as long as a computer can mimic a thinking human, or as he puts it, 'does well in the imitation game', then, regardless of whether it 'is really conscious' it should be said to be 'thinking'.

It does not matter whether the machine is 'really conscious,' because the only definition we have for consciousness at this point is the phenomenological one. It if seems conscious, it is.

is a flawed idea because human problem solving and expertise depend on our background sense of the context, of what is important and interesting given the situation, rather than on the process of searching through combinations of possibilities to find what we need.

human problem solving and expertise depend on our background sense of the context, of what is important and interesting given the situation, rather than on the process of searching through combinations of possibilities to find what we need.

is almost a humanities discipline insofar as it is an attempt to understand human intelligence and human cognition.

Nobody phrases it this way, but I think that artificial intelligence is almost a humanities discipline. It's really an attempt to understand human intelligence and human cognition. Sebastian Thrun

is almost a humanities discipline. It is an attempt to understand human intelligence and human cognition.

Nobody phrases it this way, but I think that artificial intelligence is almost a humanities discipline. It's really an attempt to understand human intelligence and human cognition.

is impossible unless we can devise machines that can suffer. This is because thought necessarily involves suffering (as well as emotion, and gender difference).

She insist that thinking can be a painful activity, and that unless we can devise machines capable of such suffering then thought must remain a human experience only. The more general point being made is that thought involves emotion, and machines of course neither have nor need emotions to perform their tasks. There is also the factor of gender difference to be borne in mind, something else that distinguishes the human from computing systems, which again have no need of such an attribute. Ultimately, the conclusion drawn is that '[t]hought is inseparable from the phenomenological body' (I, 23). (Sim p.29)

is mistaken in its strong form which suggests that computers can have consciousness.

which hold that the mind may be viewed as an information processing system operating on formal symbols

is not possible, because some, if not all, of our thinking is non-algorithmic.

proposition that some, if not all, of our thinking is non-algorithmic. 'Penrose claims that there is an intimate, perhaps unknowable relation between quantum effects and our thinking, ' (NET)

artificial intelligence, n.Definitions

artificial intelligence