Ok, I really don't see how it proves that then. In my view, the book could
be replaced with a chinese-english translator and the same exact outcome
will be given. Both are using their static knowledge for this process, not
experience.

On 8/6/08, Terren Suydam <[EMAIL PROTECTED]> wrote:
>
>
> Hi Valentina,
>
> I think the distinction you draw between the two kinds of understanding is
> illusory. Mutual human experience is also an emergent phenomenon. Anyway,
> that's not the point of the Chinese Room argument, which doesn't say that a
> computer understands symbols in a different way than humans, it says that a
> computer has no understanding, period.
>
> Terren
>
> --- On *Wed, 8/6/08, Valentina Poletti <[EMAIL PROTECTED]>* wrote:
>
>  My view is that the problem with the Chinese Room argument is precisely
> the manner in which it uses the word 'understanding'. It is implied that in
> this context this word refers to mutual human experience. Understanding has
> another meaning, namely the emergent process some of you described, which
> can happen in a computer in a different way from the way it happens in a
> human being. In fact notice that the experiment says that the computer will
> not understand chinese the way humans do. Therefore it implies the first
> meaning, not the second.
>
> Regarding grounding, I think that any intelligence has to collect data from
> somewhere in order to lear. Where it collects it from will determine the
> type of intelligence it is. Collecting stories is still a way of collecting
> information, but such an intelligence will never be able to move in the real
> world, as it has no clue regarding it. On the other hand an intelligence who
> learns by moving in the real world, yet has never read anything, will gather
> no information from a book.
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-- 
A true friend stabs you in the front. - O. Wilde

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wrong. - H.L. Mencken



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