I believe I could prove that *mathematically*, in order for a NARS system to
consistently, successfully achieve goals in an environment, that environment
would need to have some Occam-prior-like property.

However, even if so, that doesn't mean such is the best way to think about
NARS ... that's a different issue.

-- Ben G

On Tue, Oct 28, 2008 at 11:58 AM, Pei Wang <[EMAIL PROTECTED]> wrote:

> Ben,
>
> It seems that you agree the issue I pointed out really exists, but
> just take it as a necessary evil. Furthermore, you think I also
> assumed the same thing, though I failed to see it. I won't argue
> against the "necessary evil" part --- as far as you agree that those
> "postulates" (such as "the universe is computable") are not
> convincingly justified. I won't try to disprove them.
>
> As for the latter part, I don't think you can convince me that you
> know me better than I know myself. ;-)
>
> The following is from
> http://nars.wang.googlepages.com/wang.semantics.pdf , page 28:
>
> If the answers provided by NARS are fallible, in what sense these answers
> are
> "better" than arbitrary guesses? This leads us to the concept of
> "rationality".
> When infallible predictions cannot be obtained (due to insufficient
> knowledge
> and resources), answers based on past experience are better than arbitrary
> guesses, if the environment is relatively stable. To say an answer is only
> a
> summary of past experience (thus no future confirmation guaranteed) does
> not make it equal to an arbitrary conclusion — it is what "adaptation"
> means.
> Adaptation is the process in which a system changes its behaviors as if the
> future is similar to the past. It is a rational process, even though
> individual
> conclusions it produces are often wrong. For this reason, valid inference
> rules
> (deduction, induction, abduction, and so on) are the ones whose conclusions
> correctly (according to the semantics) summarize the evidence in the
> premises.
> They are "truth-preserving" in this sense, not in the model-theoretic sense
> that
> they always generate conclusions which are immune from future revision.
>
> --- so you see, I don't assume adaptation will always be successful,
> even successful to a certain probability. You can dislike this
> conclusion, though you cannot say it is the same as what is assumed by
> Novamente and AIXI.
>
> Pei
>
> On Tue, Oct 28, 2008 at 2:12 PM, Ben Goertzel <[EMAIL PROTECTED]> wrote:
> >
> >
> > On Tue, Oct 28, 2008 at 10:00 AM, Pei Wang <[EMAIL PROTECTED]>
> wrote:
> >>
> >> Ben,
> >>
> >> Thanks. So the other people now see that I'm not attacking a straw man.
> >>
> >> My solution to Hume's problem, as embedded in the experience-grounded
> >> semantics, is to assume no predictability, but to justify induction as
> >> adaptation. However, it is a separate topic which I've explained in my
> >> other publications.
> >
> > Right, but justifying induction as adaptation only works if the
> environment
> > is assumed to have certain regularities which can be adapted to.  In a
> > random environment, adaptation won't work.  So, still, to justify
> induction
> > as adaptation you have to make *some* assumptions about the world.
> >
> > The Occam prior gives one such assumption: that (to give just one form)
> sets
> > of observations in the world tend to be producible by short computer
> > programs.
> >
> > For adaptation to successfully carry out induction, *some* vaguely
> > comparable property to this must hold, and I'm not sure if you have
> > articulated which one you assume, or if you leave this open.
> >
> > In effect, you implicitly assume something like an Occam prior, because
> > you're saying that  a system with finite resources can successfully adapt
> to
> > the world ... which means that sets of observations in the world *must*
> be
> > approximately summarizable via subprograms that can be executed within
> this
> > system.
> >
> > So I argue that, even though it's not your preferred way to think about
> it,
> > your own approach to AI theory and practice implicitly assumes some
> variant
> > of the Occam prior holds in the real world.
> >>
> >>
> >> Here I just want to point out that the original and basic meaning of
> >> Occam's Razor and those two common (mis)usages of it are not
> >> necessarily the same. I fully agree with the former, but not the
> >> latter, and I haven't seen any convincing justification of the latter.
> >> Instead, they are often taken as granted, under the name of Occam's
> >> Razor.
> >
> > I agree that the notion of an Occam prior is a significant conceptual
> beyond
> > the original "Occam's Razor" precept enounced long ago.
> >
> > Also, I note that, for those who posit the Occam prior as a **prior
> > assumption**, there is not supposed to be any convincing justification
> for
> > it.  The idea is simply that: one must make *some* assumption (explicitly
> or
> > implicitly) if one wants to do induction, and this is the assumption that
> > some people choose to make.
> >
> > -- Ben G
> >
> >
> >
> > ________________________________
> > agi | Archives | Modify Your Subscription
>
>
> -------------------------------------------
> agi
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-- 
Ben Goertzel, PhD
CEO, Novamente LLC and Biomind LLC
Director of Research, SIAI
[EMAIL PROTECTED]

"A human being should be able to change a diaper, plan an invasion, butcher
a hog, conn a ship, design a building, write a sonnet, balance accounts,
build a wall, set a bone, comfort the dying, take orders, give orders,
cooperate, act alone, solve equations, analyze a new problem, pitch manure,
program a computer, cook a tasty meal, fight efficiently, die gallantly.
Specialization is for insects."  -- Robert Heinlein



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