"Computing Machinery and Intelligence" is a paper written by Alan Turing on the topic of artificial intelligence. The paper, published in 1950 in Mind, was the first to introduce his concept of what is now known as the Turing test to the general public.
Turing's paper considers the question "Can machines think?" Turing says that since the words "think" and "machine" cannot clearly be defined, we should "replace the question by another, which is closely related to it and is expressed in relatively unambiguous words." To achieve this objective, Turing proposes a three-step approach. First, he identifies a simple and unambiguous concept to substitute for the term "think." Second, he delineates the specific "machines" under consideration. Third, armed with these tools, he poses a new question related to the first, which he believes he can answer in the affirmative.
Turing's test
Rather than trying to determine that if a machine is thinking, Turing suggests we should ask if the machine can win a game, called the "Imitation Game". The original Imitation game, that Turing described, is a simple party game involving three players. Player A is a man, player B is a woman and player C (who plays the role of the interrogator) can be of either sex. In the Imitation Game, player C is unable to see either player A or player B (and knows them only as X and Y), and can communicate with them only through written notes or any other form that does not give away any details about their gender. By asking questions of player A and player B, player C tries to determine which of the two is the man and which is the woman. Player A's role is to trick the interrogator into making the wrong decision, while player B attempts to assist the interrogator in making the right one.
Turing proposes a variation of this game that involves the computer:
So the modified game becomes one that involves three participants in isolated rooms: a computer (which is being tested), a human, and a (human) judge. The human judge can converse with both the human and the computer by typing into a terminal. Both the computer and the human try to convince the judge that they are the human. If the judge cannot consistently tell which is which, then the computer wins the game.This describes the simplest version of the test. For a more detailed discussion, see Versions of the Turing test.
Researchers in the United Kingdom had been exploring "machine intelligence" for up to ten years prior to the founding of the field of artificial intelligence (AI) research in 1956.The Dartmouth workshop of 1956 is widely considered the "birth of AI". It was a common topic among the members of the Ratio Club, an informal group of British cybernetics and electronics researchers that included Alan Turing. Turing, in particular, had been running the notion of machine intelligence since at least 1941 and one of the earliest-known mentions of "computer intelligence" was made by him in 1947."Intelligent Machinery" (1948) was not published by Turing, and did not see publication until 1968 in:
As Stevan Harnad notes, the question has become "Can machines do what we (as thinking entities) can do?" In other words, Turing is no longer asking whether a machine can "think"; he is asking whether a machine can act indistinguishably from the way a thinker acts. This question avoids the difficult philosophical problem of pre-defining the verb "to think" and focuses instead on the performance capacities that being able to think makes possible, and how a causal system can generate them.
Since Turing introduced his test, it has been both highly influential and widely criticised, and has become an important concept in the philosophy of artificial intelligence. Some of its criticisms, such as John Searle's Chinese room, are themselves controversial. Some have taken Turing's question to have been "Can a computer, communicating over a teleprinter, fool a person into believing it is human?"Wardrip-Fruin, Noah and Nick Montfort, ed (2003). The New Media Reader. The MIT Press. . but it seems clear that Turing was not talking about fooling people but about generating human cognitive capacity.
Digital machines
Turing also notes that we need to determine which "machines" we wish to consider. He points out that a human clone, while man-made, would not provide a very interesting example. Turing suggested that we should focus on the capabilities of digital machinery—machines which manipulate the binary digits of 1 and 0, rewriting them into memory using simple rules. He gave two reasons.
First, there is no reason to speculate whether or not they can exist. They already did in 1950.
Second, digital machinery is "universal". Turing's research into the foundations of computation had proved that a digital computer can, in theory, simulate the behaviour of any other digital machine, given enough memory and time. (This is the essential insight of the Church–Turing thesis and the universal Turing machine.) Therefore, if any digital machine can "act like it is thinking", then every sufficiently powerful digital machine can. Turing writes, "all digital computers are in a sense equivalent."
This allows the original question to be made even more specific. Turing now restates the original question as "Let us fix our attention on one particular digital computer C. Is it true that by modifying this computer to have an adequate storage, suitably increasing its speed of action, and providing it with an appropriate programme, C can be made to play satisfactorily the part of A in the imitation game, the part of B being taken by a man?"
Hence, Turing states that the focus is not on "whether all digital computers would do well in the game nor whether the computers that are presently available would do well, but whether there are imaginable computers which would do well". What is more important is to consider the advancements possible in the state of our machines today regardless of whether we have the available resource to create one or not.
Nine common objections
Having clarified the question, Turing turned to answering it: he considered the following nine common objections, which include all the major arguments against artificial intelligence raised in the years since his paper was first published. see where comment "Turing examined a wide variety of possible objections to the possibility of intelligent machines, including virtually all of those that have been raised in the half century since his paper appeared."
Religious Objection: This states that thinking is a function of man's immortal soul; therefore, a machine cannot think. "In attempting to construct such machines," wrote Turing, "we should not be irreverently usurping His power of creating souls, any more than we are in the procreation of children: rather we are, in either case, instruments of His will providing mansions for the souls that He creates." 'Heads in the Sand' Objection: "The consequences of machines thinking would be too dreadful. Let us hope and believe that they cannot do so." This thinking is popular among intellectual people, as they believe superiority derives from higher intelligence and the possibility of being overtaken is a threat (as machines have efficient memory capacities and processing speed, machines exceeding the learning and knowledge capabilities are highly probable). This objection is a fallacious appeal to consequences, confusing what should not be with what can or cannot be (Wardrip-Fruin, 56). The Mathematical Objection: This objection uses mathematical theorems, such as Gödel's incompleteness theorem, to show that there are limits to what questions a computer system based on logic can answer. Turing suggests that humans are too often wrong themselves and pleased at the fallibility of a machine. (This argument would be made again by philosopher John Lucas in 1961 and physicist Roger Penrose in 1989, and later would be called Penrose–Lucas argument.), , and . Russell and Norvig identify Lucas and Penrose's arguments as being the same one answered by Turing. Argument From Consciousness: This argument, suggested by Professor Geoffrey Jefferson in his 1949 Lister Oration (acceptance speech for his 1948 award of Lister Medal) states that "not until a machine can write a sonnet or compose a concerto because of thoughts and emotions felt, and not by the chance fall of symbols, could we agree that machine equals brain." Turing replies by saying that we have no way of knowing that any individual other than ourselves experiences emotions, and that therefore we should accept the test. He adds, "I do not wish to give the impression that I think there is no mystery about consciousness ... [b]ut I do not think these mysteries necessarily need to be solved before we can answer the question [of whether machines can think]." (This argument, that a computer can't have conscious experiences or understanding, would be made in 1980 by philosopher John Searle in his Chinese room argument. Turing's reply is now known as the "other minds reply". See also Can a machine have a mind? in the philosophy of AI.) and , who identify Searle's argument with the one Turing answers. Arguments from various disabilities. These arguments all have the form "a computer will never do X". Turing offers a selection:Be kind, resourceful, beautiful, friendly, have initiative, have a sense of humour, tell right from wrong, make mistakes, fall in love, enjoy strawberries and cream, make someone fall in love with it, learn from experience, use words properly, be the subject of its own thought, have as much diversity of behaviour as a man, do something really new.Turing notes that "no support is usually offered for these statements," and that they depend on naive assumptions about how versatile machines may be in the future, or are "disguised forms of the argument from consciousness." He chooses to answer a few of them: Machines cannot make mistakes. He notes it's easy to program a machine to appear to make a mistake. A machine cannot be the subject of its own thought (or can't be self-aware). A program which can report on its internal states and processes, in the simple sense of a debugger program, can certainly be written. Turing asserts "a machine can undoubtably be its own subject matter." A machine cannot have much diversity of behaviour. He notes that, with enough storage capacity, a computer can behave in an astronomical number of different ways. Lady Lovelace's Objection: One of the most famous objections states that computers are incapable of originality. This is largely because, according to Ada Lovelace, machines are incapable of independent learning.The Analytical Engine has no pretensions whatever to originate anything. It can do whatever we know how to order it to perform. It can follow analysis; but it has no power of anticipating any analytical relations or truths.Scientific Memoirs edited by Richard Taylor (1781–1858), Volume 3, Sketch of the Analytical Engine invented by Charles Babbage, Esq, Notes by the Translator, by Augusta Ada Lovelace. 1843 Turing suggests that Lovelace's objection can be reduced to the assertion that computers "can never take us by surprise" and argues that, to the contrary, computers could still surprise humans, in particular where the consequences of different facts are not immediately recognizable. Turing also argues that Lady Lovelace was hampered by the context from which she wrote, and if exposed to more contemporary scientific knowledge, it would become evident that the brain's storage is quite similar to that of a computer.