Artificial Intellegence Essay Example For Students

Artificial Intellegence Essay Several versions of materialism seem to be compatible with the possibility that some artifacts, robots, for example, might have minds similar to human beings. In fact some versions of functionalism are committed to this possibility. Discuss whether a sentient robot would be a person. For example, could it be capable of the same independence of thought and action as a human being; would it be wrong to destroy such a robot? The human brain is a complex network that has yet to be understood in terms of science. Though scientists understand the functionality of the brain the cognitive level is still a mystery. Memory, behavior and consciousness is till a mystery to science. This mystery is understood on levels of the creative spirit which is abstract. This creative spirit of the brain is what differentiates man from the other species. Robots no matter how self-expressive will lack this spirit as do to an extent animals. And so if we as humans believe that killing an animal is not wrong, than the standard for a robot should not be any different. The pairing of innovative technologies with scientific discoveries about the brain opens new ways of handling information, treating diseases, and possibly creating robots with human characteristics. However, if humans are able to create sentient robots, that is, robots who have a sense of the self-will they be treated as humansthis is the basis of a debate that few know the answer to. Yet, no matter how human like the robots become they will in essence not have the same functional ability that man is capable off. The emotional and cognitive level of thought will be lower and thus, destroying the robot would not be wrong. Are minds and bodies distinct? If so, how do they interact? There are still no good answers. But spurred by recent work in neuroscience and artificial intelligence todays philosophers are trying harder than ever to find some. Scientists have gone far towards understanding the brain without discovering a spirit or soul. Though the souls elusiveness is hardly news to a science-minded world, a more pressing redundancy looms. Neurologists can explain in impressive detail how brains control bodies. Never do their findings reveal or seem to require an immaterial mind. If materialism is the answer then remember, that the outlook is rooted in a philosophical naturalism: as part of nature, humans are objects of science and any human phenomenon, including the phenomenal (subjective experience), has a material cause. Despite its successes elsewhere, as regards the mind this outlook is still a program, not a result. Unfortunately, not all materialists admit this. Partly from the sensible philosophical habit of testing a good insight to breaking point and partly from sheer techno-hype, philosophers like Mr Dennett often talk as if victory were already at hand: brains are to minds, they have said in effect, as computers are to processing; the mystery of consciousness is solved. But it has not been solved. Must sound explanations of the mind come from hard science? Even if computing does prove a good model for thinking, can it be right for feeling and experience? How can brain activity be all there is to twinges of pain or sensations of color? Questions like that are being put with new sharpness as some of the snags with earlier or cruder versions of materialism are re-exposed. The belief that matter is basic and that mind comes after or on top was a favorite of the early Greeks. It irked Plato who insisted that people had souls that survived bodily death. Aristotle countered that separating mind and body was like trying to apprise a coins imprint from its wax-a potent image, suggestively equating mind with form or structure. .ufb2172de79eb6bb59a158660dab120aa , .ufb2172de79eb6bb59a158660dab120aa .postImageUrl , .ufb2172de79eb6bb59a158660dab120aa .centered-text-area { min-height: 80px; position: relative; } .ufb2172de79eb6bb59a158660dab120aa , .ufb2172de79eb6bb59a158660dab120aa:hover , .ufb2172de79eb6bb59a158660dab120aa:visited , .ufb2172de79eb6bb59a158660dab120aa:active { border:0!important; } .ufb2172de79eb6bb59a158660dab120aa .clearfix:after { content: ""; display: table; clear: both; } .ufb2172de79eb6bb59a158660dab120aa { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .ufb2172de79eb6bb59a158660dab120aa:active , .ufb2172de79eb6bb59a158660dab120aa:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .ufb2172de79eb6bb59a158660dab120aa .centered-text-area { width: 100%; position: relative ; } .ufb2172de79eb6bb59a158660dab120aa .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .ufb2172de79eb6bb59a158660dab120aa .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .ufb2172de79eb6bb59a158660dab120aa .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .ufb2172de79eb6bb59a158660dab120aa:hover .ctaButton { background-color: #34495E!important; } .ufb2172de79eb6bb59a158660dab120aa .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .ufb2172de79eb6bb59a158660dab120aa .ufb2172de79eb6bb59a158660dab120aa-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .ufb2172de79eb6bb59a158660dab120aa:after { content: ""; display: block; clear: both; } READ: Wireless Security Essay Yet Aristotle recoiled from the atomism of Democritus, who held that the soul was made of matter. To him and to the Epicureans, the universe contained just matter in different mixtures. Epicureanism, which entailed denial of an afterlife, became notorious to Christians and its adepts were confined to living graves in Dantes sixth circle of hell. Descartes was so struck by the minds oddity that he dubbed mind and matter different substances. Few modern dualists put it that way. They do not believe in spirit stuff or ectoplasm. But the core image of dualism-grey matter with its material properties, thoughts and feelings with their peculiar mental ones-seems inexpugnable. Materialism, with its heaven of a unified science, is a broad church. It includes fundamentalists who treat mind-talk as folklore and who try to explain away mental phenomena by reductionism tactics. And it includes subtler folk who accept that mental things belong .