still an AI pessimist
Wednesday, May 10th, 2006 by PalaciosAfter the lectures and the Brooks and Searle readings, I feel that AI is less likely to be created. But I admit that the image of AI for me before this class was of human-like robots or electronic beings living in a spaceship’s computers. I don’t doubt that computers will one day be able to carry on a sensible conversation with humans, but all of the talk about the technical limitations of computers has turned me into somewhat of a pessimist on AI. We already have supercomputers and deadly flying robots helping us fight our wars, but will fully conscious and aware beings – created by humans – ever fight alongside, or even replace, the soldiers? I’m beginning to think that we’ll never get there.
Brooks argues that machines are things governed by some set of rules and made up of elements that can be explained and understood with math and science. But he further argues that people are machines because they too can be described by the previous assertion. I agree with Brook’s first point, but I cannot completely agree with his second. He assumes that people act according to a set of rules - all of which are not known to humans, he adds. As far as individual organs and even systems within our bodies, this makes sense, but I don’t buy it when it comes to the human mind. This goes beyond emotions and free will, because the humans are not only capable of making choices. They are capable of acting irrationally, and this simply cannot be swept under the rug of “Brook’s Unknown Rules for Humans”.
Brook’s attack on Searle’s arguments, particularly his “Chinese Room”, seems a little misplaced. To me, Searle’s article outlined his technical objections to the Turing test as an appropriate test for a computer’s consciousness. He claims Searle’s use of ridicule is an untenable tactic, but isn’t Brooks doing the same?
Searle did a good job at explaining the weaknesses of the Turing test when it comes to testing whether or not a computer learns and thinks. In the end, I though that Searle’s views were too narrow (probably since the scope of the article was fairly narrow), and I found Brook’ views unsatisfactory and unconvincing. On the question of consciousness, Brook’s relies too much on our continued lack of understanding of the subject. He wants us to do what he has done: accept mediocre, vague responses to difficult questions about our own minds.