The Chinese room argument has presented a persistent headache in the search for Artificial Intelligence. Since it first appeared in the literature, various interpretations have been made, attempting to understand the problems posed by this thought experiment. Throughout all this time, some researchers in the Artificial Intelligence community have seen Symbol Grounding as proposed by Harnad as a solution to the Chinese room argument. The main thesis in this paper is that although related, these two issues present different problems in (...) the framework presented by Harnad himself. The work presented here attempts to shed some light on the relationship between John Searle’s intentionality notion and Harnad’s Symbol Grounding Problem. (shrink)

We consider the symbol grounding problem, and apply to it philosophical arguments against Cartesianism developed by Sellars and McDowell: the problematic issue is the dichotomy between inside and outside which the definition of a physical symbol system presupposes. Surprisingly, one can question this dichotomy and still do symbolic computation: a detailed examination of the hardware and software of serial ports shows this.

We are accustomed to thinking that a primrose is "concrete" and a prime number is "abstract," that "roundness" is more abstract than "round," and that "property" is more abstract than "roundness." In reality, the relation between "abstract" and "concrete" is more like the (non)relation between "abstract" and "concave," "concrete" being a sensory term [about what something feels like] and "abstract" being a functional term (about what the sensorimotor system is doing with its input in order to produce its output): Feelings (...) and things are correlated, but otherwise incommensurable. Everything that any sensorimotor system such as ourselves manages to categorize successfully is based on abstracting sensorimotor "affordances" (invariant features). The rest is merely a question of what inputs we can and do categorize, and what we must abstract from the particulars of each sensorimotor interaction in order to be able to categorize them correctly. To categorize, in other words, is to abstract. And not to categorize is merely to experience. Borges's Funes the Memorious, with his infinite, infallible rote memory, is a fictional hint at what it would be like not to be able to categorize, not to be able to selectively forget and ignore most of our input by abstracting only its reliably recurrent invariants. But a sensorimotor system like Funes would not really be viable, for if something along those lines did exist, it could not categorize recurrent objects, events or states, hence it could have no language, private or public, and could at most only feel, not function adaptively (hence survive). Luria's "S" in "The Mind of a Mnemonist" is a real-life approximation whose difficulties in conceptualizing were directly proportional to his difficulties in selectively forgetting and ignoring. Watanabe's "Ugly Duckling Theorem" shows how, if we did not selectively weight some properties more heavily than others, everything would be equally (and infinitely and indifferently) similar to everything else. Miller's "Magical Number Seven Plus or Minus Two" shows that there are (and must be) limitations on our capacity to process and remember information, both in our capacity to discriminate relatively (detect sameness/difference, degree-of-similarity) and in our capacity to discriminate absolutely (identify, categorize, name), The phenomenon of categorical perception shows how selective feature-detection puts a Whorfian "warp" on our feelings of similarity in the service of categorization, compressing within-category similarities and expanding between-category differences by abstracting and selectively filtering inputs through their invariant features, thereby allowing us to sort and name things reliably. Language does allow us to acquire categories indirectly through symbolic description.... (shrink)

2. Invariant Sensorimotor Features ("Affordances"). To say this is not to declare oneself a Gibsonian, whatever that means. It is merely to point out that what a sensorimotor system can do is determined by what can be extracted from its motor interactions with its sensory input. If you lack sonar sensors, then your sensorimotor system cannot do what a bat's can do, at least not without the help of instruments. Light stimulation affords color vision for those of us with the (...) right sensory apparatus, but not for those of us who are color-blind. The geometric fact that, when we move, the "shadows" cast on our retina by nearby objects move faster than the shadows of further objects means that, for those of us with normal vision, our visual input affords depth perception. From more complicated facts of projective and solid geometry it follows that a 3-dimensional shape, such as, say, a boomerang, can be recognized as being the same shape Ð and the same size Ð even though the size and shape of its shadow on our retinas changes as we move in relation to it or it moves in relation to us. Its shape is said to be invariant under these sensorimotor transformations, and our visual systems can detect and extract that invariance, and translate it into a visual constancy. So we keep seeing a boomerang of the same shape and size even though the shape and size of its retinal shadows keep changing. (shrink)

What type of artificial systems will claim to be conscious and will claim to experience qualia? The ability to comment upon physical states of a brain-like dynamical system coupled with its environment seems to be sufficient to make claims. The flow of internal states in such system, guided and limited by associative memory, is similar to the stream of consciousness. Minimal requirements for an artificial system that will claim to be conscious were given in form of specific architecture named articon. (...) Nonverbal discrimination of the working memory states of the articon gives it the ability to experience different qualities of internal states. Analysis of the inner state flows of such a system during typical behavioral process shows that qualia are inseparable from perception and action. The role of consciousness in learning of skills, when conscious information processing is replaced by subconscious, is elucidated. Arguments confirming that phenomenal experience is a result of cognitive processes are presented. Possible philosophical objections based on the Chinese room and other arguments are discussed, but they are insufficient to refute claims articon’s claims. Conditions for genuine understanding that go beyond the Turing test are presented. Articons may fulfill such conditions and in principle the structure of their experiences may be arbitrarily close to human. (shrink)

A response to a recent critique by Cem Bozşahin of the theory of syntactic semantics as it applies to Helen Keller, and some applications of the theory to the philosophy of computer science.

A growing body of evidence suggests that cognition is embodied and grounded. Abstract concepts, though, remain a significant theoretical chal- lenge. A number of researchers have proposed that language makes an important contribution to our capacity to acquire and employ concepts, particularly abstract ones. In this essay, I critically examine this suggestion and ultimately defend a version of it. I argue that a successful account of how language augments cognition should emphasize its symbolic properties and incorporate a view of embodiment (...) that recognizes the flexible, multi- modal and task-related nature of action, emotion and perception systems. On this view, language is an ontogenetically disruptive cognitive technology that expands our conceptual reach. (shrink)

Is the mathematical function being computed by a given physical system determined by the system’s dynamics? This question is at the heart of the indeterminacy of computation phenomenon (Fresco et al. [unpublished]). A paradigmatic example is a conventional electrical AND-gate that is often said to compute conjunction, but it can just as well be used to compute disjunction. Despite the pervasiveness of this phenomenon in physical computational systems, it has been discussed in the philosophical literature only indirectly, mostly with reference (...) to the debate over realism about physical computation and computationalism. A welcome exception is Dewhurst’s ([2018]) recent analysis of computational individuation under the mechanistic framework. He rejects the idea of appealing to semantic properties for determining the computational identity of a physical system. But Dewhurst seems to be too quick to pay the price of giving up the notion of computational equivalence. We aim to show that the mechanist need not pay this price. The mechanistic framework can, in principle, preserve the idea of computational equivalence even between two different enough kinds of physical systems, say, electrical and hydraulic ones. (shrink)

The Turing Test (TT), the Chinese Room Argument (CRA), and the Symbol Grounding Problem (SGP) are about the question “can machines think?” We propose to look at these approaches to Artificial Intelligence (AI) by showing that they all address the possibility for Artificial Agents (AAs) to generate meaningful information (meanings) as we humans do. The initial question about thinking machines is then reformulated into “can AAs generate meanings like humans do?” We correspondingly present the TT, the CRA and the SGP (...) as being about generation of human-like meanings. We model and address such possibility by using the Meaning Generator System (MGS) where a system submitted to an internal constraint generates a meaning in order to satisfy the constraint. The system approach of the MGS allows comparing meaning generations in animals, humans and AAs. The comparison shows that in order to have AAs capable of generating human-like meanings, we need the AAs to carry human constraints. And transferring human constraints to AAs raises concerns coming from the unknown natures of life and human mind which are at the root of human constraints. Implications for the TT, the CRA and the SGP are highlighted. It is shown that designing AAs capable of thinking like humans needs an understanding about the natures of life and human mind that we do not have today. Following an evolutionary approach, we propose as a first entry point an investigation about the possibility for extending a “stay alive” constraint into AAs. Ethical concerns are raised from the relations between human constraints and human values. Continuations are proposed. (This paper is an extended version of the proceedings of an AISB/IACAP 2012 presentation). (shrink)

We compare the role of Cartesian assumptions in the symbol grounding problem and in the Myth of the Given: We argue that the Sellars–McDowell critique of the Myth of the Given and, in particular, its use of the concept of normativity can provide useful resources for responding to the symbol grounding problem. We also describe the concepts of normativity at work in computer science and cognitive science: We argue that normative concepts are pervasive in the sciences and that, in particular, (...) McDowell’s dichotomy between the normative space of reasons and the realm of nature is somewhat problematic. (shrink)

What type of artificial systems will claim to be conscious and will claim to experience qualia? The ability to comment upon physical states of a brain-like dynamical system coupled with its environment seems to be sufficient to make claims. The flow of internal states in such systems, guided and limited by associative memory, is similar to the stream of consciousness. A specific architecture of an artificial system, termed articon, is introduced that by its very design has to claim being conscious. (...) Non-verbal discrimination of the working memory states of the articon gives it the ability to experience different qualities of internal states. Analysis of the flow of inner states of such a system during typical behavioral process shows that qualia are inseparable from perception and action. The role of consciousness in learning of skills — when conscious information processing is replaced by subconscious — is elucidated. Arguments confirming that phenomenal experience is a result of cognitive processes are presented. Possible philosophical objections based on the Chinese room and other arguments are discussed, but they are insufficient to refute articon’s claims that it is conscious. Conditions for genuine understanding that go beyond the Turing test are presented. Articons may fulfill such conditions and in principle the structure of their experiences may be arbitrarily close to human. (shrink)