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In addition, he makes several considerations about the machines which have the capacity to learn. He suggests that technological improvements and a learning process associated with rewards and punishments can contribute to having machines learn. Under these circumstances, he states, we would be only a step away from having machines with the capacity of autonomous thinking.
John Searle is also interested in the argument. Unlike Turing, he concludes that regardless of the programme which a machine or computer can be given, the obatined result will never come close to the complex entity that is the human mind. Artificial intelligence can exist and it can reach relevant levels of performance, according to the instructions that a human would give it. However, the thinker underlines, there is no possibility for artificial intelligence to come up with thinking acts on its own. Elements such as consciousness, intentionality, subjectivity...
Mental causation nevertheless remains an open issue.
Wilhelm Wundt brings into discussion ideas such as the one of causation or of matter (and the causal activity of matter), the one of the mind (as a supplementary psychological concept) or of mind-substance. The actuality of mind is considered to be one of the most important factors when dealing with the psychological processes. The principle of psycho-physical parallelism is suggested as solution to the problems born from Descartes' dualism. This principle acts as a supportive argument for a conclusion according to which we must recognize the existence of independent physical causality relations. The relation between the body and the mind can be therefore understood not only from a physiological perspective, but from a psychological one as well.
In his writing dated 1950 called "Computing machinery and intelligence," Turing attempts to demonstrate that there is a possibility for machines such as digital computers with a great capacity of storeage to be able to think autonomously. In order to do that, he suggests the imitation game as an instrument and he tries to demolish the most famous nine arguments which suggest that it is impossible for machines to think autonomously. In addition, he makes several considerations about the machines which have the capacity to learn. He suggests that technological improvements and a learning process associated with rewards and punishments can contribute to having machines learn. Under these circumstances, he states, we would be only a step away from having machines with the capacity of autonomous thinking.
John Searle is also interested in the argument. Unlike Turing, he concludes that regardless of the programme which a machine or computer can be given, the obatined result will never come close to the complex entity that is the human mind. Artificial intelligence can exist and it can reach relevant levels of performance, according to the instructions that a human would give it. However, the thinker underlines, there is no possibility for artificial intelligence to come up with thinking acts on its own. Elements such as consciousness, intentionality, subjectivity belong solely to the human intellect and they play a determinant role in "creating" the mind and making the mind influence the body. Mental causation nevertheless remains an open issue.
Wilhelm Wundt brings into discussion ideas such as the one of causation or of matter (and the causal activity of matter), the one of the mind (as a supplementary psychological concept) or of mind-substance. The actuality of mind is considered to be one of the most important factors when dealing with the psychological processes. The principle of psycho-physical parallelism is suggested as solution to the problems born from Descartes' dualism. This principle acts as a supportive argument for a conclusion according to which we must recognize the existence of independent physical causality relations. The relation between the body and the mind can be therefore understood not only from a physiological perspective, but from a psychological one as well.
As a result, each substance can have multiple attributes. In fact, an entity with an infinite essence will, by definition, have infinite attributes. Spinoza builds upon the idea of an infinite God by going further and stating that absolutely infinite substance is indivisible. This is because, if it were divisible, and if each part would retain the nature of the infinite substance, which would result in there being more than
Everything came together including previous experience, memories, brain signals, and emotion to produce that churning in the stomach that told them, in an instant, to go. Those who hesitated and waited for more input signals, unfortunately, perished. If you follow that leap of faith into intuition and gut feeling, then you realize that their brains had "learned" that it didn't need layers of data to reach a decision. It
Mind-Body Problem- Descartes The discussion over the relationship between mind and body that has been intriguing philosophers for a long time is divided into two broad categories: dualism and monism. According to dualism mind and body are two separate substances. There are several types of dualist views including parallelism, epiphenomenalism, occassionalism and interactionism. John Locke and Rene Descartes are among those who laid the foundation of this idea. Whereas Locke and
Mind Body Connection The human brain is one of the most complex organs within the human body -- indeed, one of the most multifaceted mysteries in the universe. Within this organ we have the basis for cognition, brain chemicals only now being unraveled and the Mind-Body connection that acts as a template for every aspect of the individual. Indeed, even in the 21st century, science is just now beginning to understand
The implications of Spinoza's thinking in light of Descartes' assertions of the mind-body split ultimately come to nothing. If the real distinction between the mind and body exists as Descartes insists it does, then the object of the idea constituting the human mind cannot be the body except through a mistake made in the mind (or in the body) and its thinking process. That is, it is through a misconception
Mind-Body-Spirit Moving Forward A spiritual evaluation is an essential habit as people draw close to their dying days. Such an evaluation tends to naturally come from the immense spiritual and psychological transformations that take place at the point of death. Since we share common human conditions, a lot of people with terminal diseases are known to ask themselves these same set of questions. These, are among the questions that people who