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"The Mind as the Software of the Brain" by Ned Block http://www.nyu.edu/gsas/dept/philo/faculty/block/papers/msb.html 1 of 34 20/04/2004 16.04 The Mind as the Software of the Brain Ned Block New York University 1. Machine Intelligence 2. Intelligence and Intentionality 3. Functionalism and the Language of Thought 4. Searle's Chinese Room Argument Cognitive scientists often say that the mind is the software of the brain. This chapter is about what this claim means. 1. Machine Intelligence In this section, we will start with an influential attempt to define `intelligence', and then we will move to a consideration of how human intelligence is to be investigated on the machine model. The last part of the section will discuss the relation between the mental and the biological. 1.1 The Turing Test One approach to the mind has been to avoid its mysteries by simply defining the mental in terms of the behavioral. This approach has been popular among thinkers who fear that acknowledging mental states that do not reduce to behavior would make psychology unscientific, because unreduced mental states are not intersubjectively accessible in the manner of the entities of the hard sciences. "Behaviorism", as the attempt to reduce the mental to the behavioral is called, has often been regarded as refuted, but it periodically reappears in new forms. Behaviorists don't define the mental in terms of just plain behavior, since after all something can be intelligent even if it has never had the chance to exhibit its intelligence. Behaviorists define the mental not in terms of behavior, but rather behavioral dispositions, the tendency to emit certain behaviors given certain stimuli. It is important that the stimuli and the behavior be specified non-mentalistically. Thus, intelligence could not be defined in terms of the disposition to give sensible responses to questions, since that would be to define a mental notion in terms of another mental notion (indeed, a closely related one). To see the difficulty of behavioristic analyses, one has to appreciate how mentalistic our ordinary behavioral descriptions are. Consider, for example, throwing. A series of motions that constitute throwing if produced by one mental cause might be a dance to get the ants off if produced by another. An especially influential behaviorist definition of intelligence was put forward by A. M. Turing (1950). Turing, one of the mathematicians who cracked the German code during World War II, formulated the idea of the universal Turing machine, which contains, in mathematical form, the essence of the "The Mind as the Software of the Brain" by Ned Block http://www.nyu.edu/gsas/dept/philo/faculty/block/papers/msb.html 2 of 34 20/04/2004 16.04 programmable digital computer. Turing wanted to define intelligence in a way that applied to both men and machines, and indeed, to anything that is intelligent. His version of behaviorism formulates the issue of wh.

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Answer: Turing Test: Coined by computing pioneer Alan Turing in 1950, the Turing test was designed to be a rudimentary way of determining whether or not a computer counts as \"intelligent\". The test, as Turing designed it, is carried out as a sort of imitation game. On one side of a computer screen sits a human judge, whose job is to chat to some mysterious interlocutors on the other side. Most of those interlocutors will be humans; one will be a chatbot, created for the sole purpose of tricking the judge into thinking that it is the real human. Turing Test Objections: 1.The Theological Objection: Substance dualists believe that thinking is a function of a non-material, separately existing, substance that somehow “combines” with the body to make a person. So the argument might go making a body can never be sufficient to guarantee the presence of thought: in themselves, digital computers are no different from any other merely material bodies in being utterly unable to think. Moreover to introduce the “theological” element it might be further added that, where a “soul” is suitably combined with a body, this is always the work of the divine creator of the universe: it is entirely up to God whether or not a particular kind of body is imbued with a thinking soul. 2.The ‘Heads in the Sand’ Objection: If there were thinking machines, then various consequences would follow. First, we would lose the best reasons that we have for thinking that we are superior to everything else in the universe (since our cherished “reason” would no longer be something that we alone possess). Second, the possibility that we might be “supplanted” by machines would become a genuine worry: if there were thinking machines, then very likely there would be machines that could think much better than we can. Third, the possibility that we might be “dominated” by machines would also become a genuine worry: if there were thinking machines, who\'s to say that they would not take over the universe, and either enslave or exterminate us. 3.Arguments from Various Disabilities: Turing considers a list of things that some people have claimed machines will never be able to do: (1) be kind. (2) be resourceful. (3) be beautiful. (4) be friendly. (5) have initiative. (6) have a sense of humor. (7) tell right from wrong. (8) make mistakes. (9) fall in love. (10) enjoy strawberries and cream. (11) make someone fall in love with one. (12) learn from experience. (13) use words properly. (14) be the subject of one\'s own thoughts. (15) have as much diversity of behavior as a man; (16) do something really new. 4.Argument from Continuity of the Nervous System: The human brain and nervous system is not much like a digital computer. In particular, there are reasons for being skeptical of the claim that the brain is a discrete-state machine. Turing observes that a small error in the information about the size of a nervous impulse impinging on a neuron may make a large difference to the size of the o.

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