Hey Krimel,

Krimel said to Ian:
You are right I must be missing your point. If you are saying that "life" or 
"intelligence" can arise "naturally" out of printed circuits then I don't think 
we are even using the same language. When you say intelligence is not inherent 
in biological systems or that genes produce brains but not intelligence this 
just seems to be adding subtlety at the expense of intelligibility.

Matt:
To intercede in a conversation I haven't been following closely at all, I think 
Ian's point is that the idea behind the natural/artificial distinction may be 
misplaced when talking about the idea of robots someday having 
minds/consciousness like humans.  As a pragmatist, I think Ian's stance is that 
the mind/consciousness evolved naturally out of biological evolution, that 
cultural evolution is predicated on biological, that whatever the mind is, it 
is basically what happens when biological processes get really, really complex. 
 For pragmatists, traveling up what used to be called the Great Chain of Being, 
or up Pirsig's static levels, is at root a continuum of complexity.

I think the example that is in point is Asimov's story that got made into the 
Will Smith movie, I, Robot.  At that level of robotic complexity, we--as 
viewers in addition to the characters--have trouble knowing whether we should 
treat them as "one of us," i.e. whether moral/legal categories apply to them 
and how.  _This_ is the pertinent question--not how they came to be.  The 
natural/artificial distinction becomes outmoded.

Besides, I think Ian might also be playing at breaking down the distinction 
along the lines of, "When did our activities cease to be natural?"  One can cry 
foul for common sense, but as a philosophical point, I have some sympathy 
because of our Enlightenment philosophical heritage, which treats "natural" as 
a moral category of approbation, and hence Will Smith's difficulty in treating 
robots morally (ya' know, feeling remorse for shooting them in the head and 
such).

Matt
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