Minds as Machine Intelligence

Computation and Consciousness

Prof. Searle is perhaps most famous for his proof that computing machines (or computation as defined by Alan Turing) can never be intelligent. His proof uses what is called the Chinese Room argument, which shows that mere symbol manipulation (which is what Turning’s definition of computation is, according to Searle) cannot lead to understanding and intelligence. Ergo our brains and minds could not be mere computers.

The argument goes like this — assume Searle is locked up in a room where he gets inputs corresponding to questions in Chinese. He has a set of rules to manipulate the input symbols and pick out an output symbol, much as a computer does. So he comes up with Chinese responses that fool outside judges into believing that they are communicating with a real Chinese speaker. Assume that this can be done. Now, here is the punch line — Searle doesn’t know a word of Chinese. He doesn’t know what the symbols mean. So mere rule-based symbol manipulation is not enough to guarantee intelligence, consciousness, understanding etc. Passing the Turing Test is not enough to guarantee intelligence.

One of the counter-arguements that I found most interesting is what Searle calls the systems argument. It is not Searle in the Chinese room that understands Chinese; it is the whole system including the ruleset that does. Searle laughs it off saying, “What, the room understands Chinese?!” I think the systems argument merits more that that derisive dismissal. I have two supporting arguments in favor of the systems response.

The first one is the point I made in the previous post in this series. In Problem of Other Minds, we saw that Searle’s answer to the question whether others have minds was essentially by behavior and analogy. Others behave as though they have minds (in that they cry out when we hit their thumb with a hammer) and their internal mechanisms for pain (nerves, brain, neuronal firings etc) are similar to ours. In the case of the Chinese room, it certainly behaves as though it understands Chinese, but it doesn’t have any analogs in terms of the parts or mechanisms like a Chinese speaker. Is it this break in analogy that is preventing Searle from assigning intelligence to it, despite its intelligent behavior?

The second argument takes the form of another thought experiment — I think it is called the Chinese Nation argument. Let’s say we can delegate the work of each neuron in Searle’s brain to a non-English speaking person. So when Searle hears a question in English, it is actually being handled by trillions of non-English speaking computational elements, which generate the same response as his brain would. Now, where is the English language understanding in this Chinese Nation of non-English speaking people acting as neurons? I think one would have to say that it is the whole “nation” that understands English. Or would Searle laugh it off saying, “What, the nation understands English?!”

Well, if the Chinese nation could understand English, I guess the Chinese room could understand Chinese as well. Computing with mere symbol manipulation (which is what the people in the nation are doing) can and does lead to intelligence and understanding. So our brains could really be computers, and minds software manipulating symbols. Ergo Searle is wrong.

Look, I used Prof. Searle’s arguments and my counter arguments in this series as a sort of dialog for dramatic effect. The fact of the matter is, Prof. Searle is a world-renowned philosopher with impressive credentials while I am a sporadic blogger — a drive-by philosopher at best. I guess I am apologizing here to Prof. Searle and his students if they find my posts and comments offensive. It was not intended; only an interesting read was intended.