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Mind And The Body The Dissertation

In addition, he makes several considerations about the machines which have the capacity to learn. He suggests that technological improvements and a learning process associated with rewards and punishments can contribute to having machines learn. Under these circumstances, he states, we would be only a step away from having machines with the capacity of autonomous thinking. John Searle is also interested in the argument. Unlike Turing, he concludes that regardless of the programme which a machine or computer can be given, the obatined result will never come close to the complex entity that is the human mind. Artificial intelligence can exist and it can reach relevant levels of performance, according to the instructions that a human would give it. However, the thinker underlines, there is no possibility for artificial intelligence to come up with thinking acts on its own. Elements such as consciousness, intentionality, subjectivity...

Mental causation nevertheless remains an open issue.
Wilhelm Wundt brings into discussion ideas such as the one of causation or of matter (and the causal activity of matter), the one of the mind (as a supplementary psychological concept) or of mind-substance. The actuality of mind is considered to be one of the most important factors when dealing with the psychological processes. The principle of psycho-physical parallelism is suggested as solution to the problems born from Descartes' dualism. This principle acts as a supportive argument for a conclusion according to which we must recognize the existence of independent physical causality relations. The relation between the body and the mind can be therefore understood not only from a physiological perspective, but from a psychological one as well.

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In his writing dated 1950 called "Computing machinery and intelligence," Turing attempts to demonstrate that there is a possibility for machines such as digital computers with a great capacity of storeage to be able to think autonomously. In order to do that, he suggests the imitation game as an instrument and he tries to demolish the most famous nine arguments which suggest that it is impossible for machines to think autonomously. In addition, he makes several considerations about the machines which have the capacity to learn. He suggests that technological improvements and a learning process associated with rewards and punishments can contribute to having machines learn. Under these circumstances, he states, we would be only a step away from having machines with the capacity of autonomous thinking.

John Searle is also interested in the argument. Unlike Turing, he concludes that regardless of the programme which a machine or computer can be given, the obatined result will never come close to the complex entity that is the human mind. Artificial intelligence can exist and it can reach relevant levels of performance, according to the instructions that a human would give it. However, the thinker underlines, there is no possibility for artificial intelligence to come up with thinking acts on its own. Elements such as consciousness, intentionality, subjectivity belong solely to the human intellect and they play a determinant role in "creating" the mind and making the mind influence the body. Mental causation nevertheless remains an open issue.

Wilhelm Wundt brings into discussion ideas such as the one of causation or of matter (and the causal activity of matter), the one of the mind (as a supplementary psychological concept) or of mind-substance. The actuality of mind is considered to be one of the most important factors when dealing with the psychological processes. The principle of psycho-physical parallelism is suggested as solution to the problems born from Descartes' dualism. This principle acts as a supportive argument for a conclusion according to which we must recognize the existence of independent physical causality relations. The relation between the body and the mind can be therefore understood not only from a physiological perspective, but from a psychological one as well.
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