On Wed, Feb 6, 2013 at 3:22 PM, Craig Weinberg <whatsons...@gmail.com> wrote:

>> You're saying that a robot behaving like a human may fool you, but how do
>> you know that your apparently fellow humans are not robots?
> Because I live in 2013 AD, where I now need to reboot my office telephone if
> I want the headset to work. It's pretty easy to tell when something is a
> piece of digital technology built by human beings, because it is constantly
> breaking. Besides that though, you can tell because of the uncanny valley
> feeling. Even when a simulation of a person is good enough to elicit a
> positive response beyond the uncanny valley, it doesn't mean that we are
> completely fooled by it, even if we report that we are.

That's just because the simulation of a person isn't good enough. The
question is what if the simulation *is* good enough to completely fool

> If we consider that the Libet experiments show that we are making decisions
> without knowing it, and Blindsight shows that we are able to see without
> being conscious of it, then there is no reason why we should suddenly trust
> our own reporting of what we think that we know about the sense of
> interacting with a living person. A true Turing test would require a
> face-to-face interaction, so that none of our natural sensory capabilities
> would be blocked as they would with just a text or video interaction.

That's the situation that is assumed in the idea of a philosophical
zombie: you interact with the being face to face. If at the end of
several days' interaction (or however long you think you need) you are
completely convinced that it is conscious, does that mean it is

> I think that it is important to remember that in theory, logically,
> consciousness cannot exist. It is only through our own undeniable experience
> of consciousness that we feel the need to justify it with logic - but so far
> we have only projected the religious miracles of the past into a science
> fiction future. If it was up to logic alone, there could not, and would not
> every be a such thing as experience.

You could as well say that logically there's no reason for anything to
exist, but it does.

Stathis Papaioannou

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