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Article 1839 of comp.ai.philosophy:
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>From: forbis@milton.u.washington.edu (Gary Forbis)
Newsgroups: rec.arts.books,sci.philosophy.tech,comp.ai.philosophy
Subject: Re: Zeleny (was Re: Searle
Message-ID: <1991Dec4.020531.6725@milton.u.washington.edu>
Date: 4 Dec 91 02:05:31 GMT
Article-I.D.: milton.1991Dec4.020531.6725
References: <1991Dec2.110629.6077@husc3.harvard.edu> <1991Dec2.195705.12427@milton.u.washington.edu> <1991Dec3.122946.6107@husc3.harvard.edu>
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Organization: University of Washington, Seattle
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In article <1991Dec3.122946.6107@husc3.harvard.edu> zeleny@zariski.harvard.edu (Mikhail Zeleny) writes:
>It is completely clear to me that in writing these words I communicate with
>other people.  I assume that at least some members of my audience will
>treat my words as meaningful, and interpret them in a way that would
>result in certain mental states.  Since mental states are private, and
>hence mutually incomparable, I assume that to the extent that I succeed in
>conveying any meaning to these people, the nature of this meaning must be
>mind-independent. 

I'm having some trouble understanding where you are centered.  Is it your
contention that machines cannot have mental states?  Could I substitute
"brain states" for "mental states" in the above quote and still have you
agree with it?

Consider Searle's Chinese Room.  It seems to me that the room must
enter certain states during the activity of converting input to output.
How is this different than what you describe above as communication?

If your complain is that the Chinese Room is rule based then could you
give me some indication as to how you feel words convey meaning?  Do you
ever take steps to verify that the meaning has been conveyed?

(geez, I am beginning to sound like a logical positivist.  It certainly
isn't my intent.  I'm merely trying to understand your position.)

--gary forbis@u.washington.edu


