In these excerpts from the podcast, Walter Bradley Center director Robert J. Marks talks with John Lennox about an AI immortality where we are told, for example, that we won’t need tongues because we can tap right into our taste buds.
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The authors also warn, “We can be pretty certain, for instance, that rejuvenation would widen the gap between the rich and poor, and would eventually force us to make decisive calls about resource use, whether to limit the rate of growth of the population, and so forth.”
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In a recent podcast of ID the Future at the COSM conference in Seattle, Catholic University business studies prof Jay Richards looks at Ray Kurzweil’s “sunny” version of strong AI (computers are smarter than us and will take over but don’t worry), as per his book, The Age of Spiritual Machines (1999) vs. the pessimistic version (“Skynet” wakes up). In a discussion with Andrew McDiarmid, Richards argues the opposite view, namely that human beings possess something beyond the purely material, something even the most powerful computers will never possess. Podcast here. Excerpts: Jay Richards: (08:45) If you are a materialist who thinks we are purely the result of these blind, material processes, you have something to worry about [with computers Read More ›
We should reflect on how unthinking use of technology can shape us, despite our commitments.
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One controversy in animal psychology centers on whether or not an animal can recognize itself in a mirror. But a number of scientists are beginning to doubt that the mirror test shows animal self-awareness.
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If readers are looking for a book by a writer familiar with the science who does not just adopt the materialist view and then spend two hundred and fifty pages supporting it, Am I Just My Brain? might be a good choice.
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Advocates point to the success of Kurzweil’s past predictions as evidence that his Singularity is indeed Near, as his 2005 book predicts or Nearer, as his forthcoming one (June 2020) does. But questions bubbled to the surface.
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Frank’s computational research group has developed advanced supercomputer tools to study how stars form and die. So he would incline to a materialist view, surely? But no, he says, quantum physics blew all that away. And some neuroscientists just haven’t caught up.
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The James Madison U prof argues, “I believe the differences between the language games or domains of science/behavior and of soul/spirit and morality/ethics are crucial for us to keep in mind as we hunt for a more consilient scientific humanistic philosophy that can guide humanity in the 21st century.”
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Dr. Kak points out, "More than 80 years ago, pioneering British computer scientist Alan Turing showed that there was no way ever to prove that any particular computer program could stop on its own – and yet that ability is central to consciousness."
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Many people assume that human consciousness arose accidentally many eons ago from animal consciousness and that therefore we can find glimmers of the same sort of consciousness in the minds of animals. But that approach isn’t producing the expected results.
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Consciousness is a slippery concept but the two prominent theories make different predictions as to which part of the brain will become active when a person becomes aware of an image; thus they can be tested by neuroscientists.
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Many are inclined to dismiss Swinburne’s approach without thinking very hard. But it is not as if materialists have a big solution that others are stubbornly refusing to acknowledge.
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But there was a lingering problem. To power the world’s vacuums and rice cookers, the Craizins had to be at the source of the action: the home. But no one wanted somewhat smelly teenage gamers hulking around in their homes.
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The Turing test for design in computers relies on the same principles as the detection of design in nature. The materialist can have, in principle, no intelligence in either computers or nature or possible intelligence in both. But he can’t pick and choose.
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AI, says William Littlefield, would get stuck in an endless loop with abductive reasoning, which is an inference to the best explanation or an educated guess. But it plays an important role in creating hypotheses in the sciences.
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Graziano's approach is not new. Ancient philosophers thought the mind was fire (not too long after the discovery of fire). Early modern philosophers thought the mind was a machine (just as the machine age got started). Now suddenly it's a computer…
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It’s good to see a growing response to the materialist superstition about the mind and the brain from the neuroscience and philosophy community.
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After many dead ends, Flim realized that all forms of human power are ultimately controlled by the human mind. Thus, if he could harness the power of the mind, he would finally be able to create anything his heart could desire.
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If consciousness is a mere tool of human sexual selection, it is mere plumage, a pretty enticement, of no meaning or import otherwise. But then what becomes of Dr. Graziano’s own intellectual labors?
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