Functionalism And Qualia On The Mind Body Problem

Functionalism And Qualia On The Mind Body Problem
Functionalism and Qualia Introduction: It can be very difficult to find a universal proposal that offers a solution to the mind body problem. While
solutions to this problem differ greatly, all attempt to answer questions such as: What makes a mental state mental? What is the fundamental nature of
the mental? Or more specifically speaking, what makes a thought a thought? Or what makes a pain a pain? In an attempt to answer these questions,
many philosophers over the centuries have rejected, proposed, or altered preexisting theories in order to keep up with the thinking and science of their
times. Entering the 21st century their still exit a plethora of theories, some stronger than others, which include Cartesian dualism, physicalism,... Show
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No. While the Turing machine is one model of computation, it is not the only one. The Turing machine is equivalent to other models of computation in
the way that the same functions are quantifiable by Turing machines as by other models. However, it is not equivalent to other representations in the
stronger sense that the computations operate the same way. Machine functionalism says that thinking is computation. However, I believe that machine
functionalism could be strengthened by not committing to the idea that it is Turing machine computation. At this point one might ask, "Why should
we call this machine functionalism?" And the answer to that question is that human's beings, like Mac and PCs, are a type of computing machine. The
second version of functionalism is causal–theoretical functionalism. Causal–theoretical functionalism classifies mental states in terms of their
psychological theory. There are two versions of psychological theory: (a)Common–sense psychological theory (b)Scientific psychological theory It is
also important to make the distinction between role functionalism and realizer functionalism. Even though this is a fairly subtle and technical
distinction, it is still important to be recognized. While role functionalism says that mental states are the functional role, realizer functionalism says that
mental states are the realizer of the functional
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The Theory Of Folk Psychology
Eliminative materialism (eliminativism) is an ontologically radical approach that claims that a matured cognitive science will show that mental states
that common sense takes for granted, such as beliefs, do not exist (or do not have referents). Instead, it claims that these mental entities are theoretical
terms for the 'false' theory of folk psychology (common sense psychology), which can be defined as the cognitive ability to explain and predict the
behaviour and mental state of other people. In essence, the theory aims to discredit folk psychology by claiming that people will discover that there is
no neural basis to mental entities and thus, they are non–existent. I shall argue that there are significant fundamental flaws to both the arguments for
eliminativism about propositional attitudes and eliminativism about qualia (subjective experience). For the former, I will argue that the eliminative
materialist's theory–theory is flawed and show that propositions alone can discredit the position on philosophy of mind. This will lead to identifying the
position as self–refuting. Furthermore, I will show that science itself has proven simulation theory to be true so that I can discredit eliminative
materialism. For the latter, I will argue that qualia exist due to introspection. Combined, the deconstruction of eliminative materialism with regards to
propositional attitude and qualia will show that the materialist position is flawed and should not be agreed with.
Sellars first

Intentionality Artist Statement
Intentionality Artist Statement For my self–portrait I intended to portray significant things that I am proud of and things that have given me character. I
intended to have my self–portrait reflect a particular mood as well with the restricted color pallet we were assigned. Furthermore I believe that I was
able to communicate with the limited color pallet and also entice the audience to take a double taken. In order to communicate I took in consideration
the symbols that I wanted to include and which symbols needed modification because the representation did not do justice. To begin my self–portrait I
decide to go with a straightforward face expression, I am usually the girl who is calm for the most part. The limited color pallet also reflects

Analysis Of Alan Turing 's ' Can Machines Think?
On his essay "Can machines think?" Alan Turing, a great mathematician, and creator of the Turing Test presents us with the initial concept of what is
now considered artificial intelligence. He states that eventually, as time progresses, machines will be able to think like humans. But, can a machine
really think like a human? Can a machine even think on its own, or it is just based on human science and engineering to make computer systems
perform tasks that require intelligence when done by humans? Substantial studying has been made on the subject and Turing's overly optimistic point
of view, yet, we experience difficulty when trying to combine idea of advancement in technology and what makes us humans: the capability of
thinking. Conventionally, we have firmly grasp to the idea that the act of thinking is the official stamp of authenticity which differentiate humans from
the rest of beings, and so while trying to decide if a computer can think or not, we are closely scrutinizing the foundation of our nature as beings to its
core. But before we dive into the subject matter of why I disagree with Turing, we must inquire about what exactly is thinking. Some have tried to
define thinking as having conscious thoughts; but thinking and consciousness are not terminologies that are mutually exchangeable. While thinking is
a state of consciousness, consciousness is not thinking. Even as we process information necessary for reasoning, much of our brain activity and
processing takes

How Brains Make Up Their Minds Book Review
Walter J. Freeman examines how we–humans–control our behavior and comprehend and analyze the world around us in How Brains Make Up Their
Minds. Though, due to the complex nature of both neuroscience and psychology, Freeman begins with a much needed clarification regarding
semantics. Freeman depicts the differences of intent, motive, and desire after introducing his theory on self–determination: Individuals are credited and
responsible for their actions.
Within the first chapter, Freeman lays out the books format by stating not only the topic of each proceeding chapter, but also paragraph summaries of
each, almost as if giving an outline to an argument. This book is much like a staircase; building on top of the previous platform. Beginning with his
theory on our intentionality, Freeman then branches to his beliefs on meaning, and how meaning is derived from intentionality. To the author,
meanings are our personal interpretations of our intentional behaviors. Our self–estimations of the consequences of intentional behaviors creates what
we perceive to be the meanings of our actions. This idea of ... Show more content on Helpwriting.net ...
Through non–linear dynamics, he discusses Chaos Theory, in which it is believed that structure is created from the existence of chaos. These
dynamics, explained as neurons organized hierarchical, will be Freeman's basis for his beliefs on perception and the senses. The construction of neural
activity patterns stems from perception and sense of the world. He continues by explaining how these patterns become thoughts, which are then
translated into meaning. Structures in the brain then create enormous patterns of all senses blended together, creating a coordinative interaction. In order
for self–organized behavior to occur, this chorus of singers hearing and reacting to the others, as Freeman figuratively used, must

Essay about John Searle's Chinese Room Argument
John Searle's Chinese Room Argument The purpose of this paper is to present John Searle's Chinese room argument in which it challenges the notions
of the computational paradigm, specifically the ability of intentionality. Then I will outline two of the commentaries following, the first by Bruce
Bridgeman, which is in opposition to Searle and uses the super robot to exemplify his point. Then I will discuss John Eccles' response, which entails a
general agreement with Searle with a few objections to definitions and comparisons. My own argument will take a minimalist computational approach
delineating understanding and its importance to the concepts of the computational paradigm. Searle's argument delineates what he believes to be... Show
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Understanding the notion of the Chinese room requires a bit of an explanation. Imagine you are solely an English speaking person in a room by
yourself, armed with a pencil, and the only things on the walls are a series of instructions and rules. There is a door in the room, and on the other side
is a Chinese speaking person. This Chinese speaker is able to slide cards under the door upon which are written Chinese symbols and sentences. The
instructions written on the walls allow you to respond appropriately to each symbol, well enough so that the Chinese speaker is fooled into thinking
you have a formidable grasp of Chinese. Now imagine that instead of a Chinese speaker outside the room, there is an English speaker, and the same
things are written. You would still respond appropriately, convincing the other that you are a native English speaker, which of course, you are. Searle
feels that the two positions are unique in that, in the first instance, you are "manipulating uninterpreted formal symbols," simply an instantiation of a
computer program. In the second instance, you actually understand the English being given to you. In response to the first claim of the
computationalists, Searle states, although you respond appropriately, in no way do you understand the Chinese that you are being given and
responding with. As far as the second condition, he counterclaims that the computer is simply "functioning and there

Dreams And Dreams Essay
Dreams, what they mean and what they are, are questions that have long been in the philosophical discourse, these questions even branching out into
the fields psychology and biology. However, one question about dreams that hasn't been asked is if the dream is a kind of art, and narrowing it down
for the purposes of this paper, if dreams are a kind of fiction. This question has effects and implications and influences in so many fields ofphilosophy
that answering it will be kept to the essentials of the argument. In this paper, I will examine the question if a dream is a fiction, how and if dreams and
film are related, and I will conclude that by examination of the similarities and distinctions that exist between fictions and dreams ... Show more content
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The next portion is to attempt to define what a fiction is, and here I will use Gregory Currie's essay What is Fiction? In it, he argues that fictions are
engaging in games of make–belief, an idea present in Kendall Walton's Fearing Fictionality article. The main crux of Currie's definition is intentionality.
He argues that the creator of the fiction not only intends to have the audience engage in games of make–belief but that they will also do it as a result of
understanding that intention. He also argues that the creator intends for the reader to make–believe the fiction, through the uses of props, be it the
sentences, actors, et cetera. She intends them to make–believe the fiction partly as a recognition of the intent to make–believe the work as a fiction. So
the audience understands the work as fiction because they perceive it as fiction. He argues that it can be recognized or perceived as fiction through the
use of advertisement that the work is a fiction, that the work includes elements familiar to fiction, or that the author can explicitly state that a particular
work is a fiction through deliberate word or stylistic choices. He does make it clear that this intention can go awry, that the audience and community
can misconstrue the intention of the author, and can even go so far that the community around the fiction attributes the status of fiction towards the
fiction, regardless of the intention of the creator. It is

Don 't Make Your Mind Movie An Academy Award Performance?...
If you daydream, get lost in a good book or movie, become enraptured by a beautiful sunset or piece of music–or get "wrapped up" in a championship
sports event, then you have become "en–tranced" and have entered into and shifted your brain 's waves into a state of alpha known also as a trance
state in Hypnosis.
The difference is––is that Hypnosis (an all Hypnosis is self–hypnosis) is directed with a focus of intention towards a specific state of mind or a goal.
Rather than being "directed" purely by an outside force, you are the "director" of your mind movie.
So why not make your mind movie an Academy Award Performance??
Hopefully you have read the previous blog on what Hypnosis is and isn 't so you can more fully understand the wonderful power of your subconscious
mind and "mindfully" direct it towards the creation of your best and authentic life.
So what is your intention?
Do you want to Relax, Renew or Rejuvenate?
Do you want to tap into your powerful and creative mind?
Do you want to create change in a certain area of your life?
Do you want to connect with "Source Energy"–– *I believe that Hypnosis is the first cousin of Meditation, and you can easily make a shift to a
"meditative" state of mind, and let your "Buddha nature" arise to greet you!
With your intention set:
1. Find a quiet place where you will not be disturbed–this is your sacred time and space.
Deeply realize that your well being is all important
2. Allow your eyes to rest and to close. (Some

Analysis Of To Kill A Mockingbird By Harper Lee
Madison was writing an essay for her english class on the novel To Kill a Mockingbird by Harper Lee. The essay was due on Sunday at two pm and
with time ticking down, Madison realized she had only one hour left to submit it. So she went onto google and typed in the words To Kill a
Mockingbird. She found a perfect essay, copied and pasted it into her document. Changing the title and adding in a couple sentences of her own, and
then finally submitting it to her teacher as her own work.
The word intentional means "done with intention or on purpose. When you do something intentional you deliberately meant to do it. In this case
Madison internationally plagiarize as she took someone else work and called it her own. She ran out of time and

Husserl's Psychic Phenomenon
Discuss Husserl's criticism and appropriation of Brentano's 'psychic phenomenon' in the Vth Logical Investigation.
It is in the Vth of Husserl's Logical Investigations that he offers his own theory on what is necessary to overcomes the issues' of the already existing
'descriptive psychology' which had been practised by his own mentor Brentano. Husserl did not aim to completely criticise Brentano's work but instead
wanted to take what he considered useful of Brentano's work on the 'psychic phenomenon' and use it as necessary to work on his own account of
phenomenology of the conscious mind and intentional acts. Husserl focused primarily on Brentano's accounts of mental acts, primarily those of
presentations and judgements. In this paper we will ... Show more content on Helpwriting.net ...
Husserl did not feel Brentano's account of object and content was dealt with in a very organised manner and this led to much ontological dispute,
primarily in his use of the term 'inexistence' when referring to an intentional object. Husserl dedicates an excessive amount of the Fifth Logical
Investigation to a vigilant undoing of Brentano's claims regarding different explanations of consciousness and especially takes this opportunity to
focus on the Brentano's law which states 'no mental act which is not either presentation or based on a presentation.' Husserl agreed loosely with
Brentano's law on presentation but believed the correct way to look at it was his own notion of 'objectifying acts.' Husserl also suggests a more broad
division between act–quality and substance to take care of characteristics inaccurately gathered beneath the label of 'content.' The main issue Husserl
had with Brentano was how he had ambitions to specify the sphere and the system of psychology in order to protect its place as a self–governing
science. This sphere was a sphere of mental phenomenon, and its process was that of internal insight. Brentano began by distinguishing rational and
physical phenomenon followed by his division of phenomena as a presence to consciousness and not

Korsgaard Intentionality
In "Morality and the Distinctiveness of Human Action", Korsgaard does not agree with the veneer theory and proposes that human beings are
originally acquisitive, but they become moral beings through the process of living and growing up under the circumstance of society. In this paper, I
will defend this argument. I will first explain in detail what "self–government" is and why it is the most important to human morality. Then I address
two opposing arguments. The first one challenges the theory of "deepest level of intentionality", and the second one used the example of children to
attack the "self–government" theory. I will point out the weaknesses of these arguments to show the validity of Korsgaard's theory.
Korsgaard introduces the "deepest ... Show more content on Helpwriting.net ...
They claim that her argument fails to explain the case of children, who are not completely, but only partially responsible for their behaviours and
actions. In this case when children might do wrong and held not responsible for their action since they are underaged, we could not draw the
conclusion that all human beings have the capacity for self–government. However, I do not agree with this view. Admittingly children do have limited
responsibility, and people hold more lenient standard when judging their behaviours, it does not imply children, as a subgroup of human beings, does
not have the capacity for self–government or deepest level of intentionality. For grown–ups, the reason why we believe they have the deepest level of
intentionality is because, they have the ability to adopt their purposes. Adopting their purposes requires human beings to "judge" – the person will need
to judge which purpose is morally justifiable, despite there is a urgent and strong affective state affecting his emotions and feelings. The ability to
judge plays a significant role in the self–government process. However, it should be noted that, such ability is gained through the process of growing
under the context of society, learning what is moral and immoral, acquiring skills of judging rights and wrongs by observing the society around us and
interacting with other human beings. It is trained from the moment

Functionalism And Functionalism Of Functionalism
AFunctionalism is the theory that what makes something a mental state depends on its function or role in the cognitive system, instead of its internal
constitution. To put it another way, functionalism holds that mental states correspond to functional states. Functionalism is the offspring of both
identity theory and behaviorism, and comes in a few different flavors. For example, there is machine functionalism, psycho–functionalism, analytic
functionalism, role–functionalism and realizer–functionalism. Furthermore, while some forms of functionalism identify mental states with functional
states, other forms associate mental states with the physical states that play those particular functional roles. Developed in the 1960s, the three founders
of functionalism include Hilary Putnam (machine functionalist), David Armstrong (analytic functionalist), and David Lewis (analytic functionalist).
Further elaborating on functionalism, a functionalist theory could attribute the mental state of "pain" to be caused by bodily injury, which, in turn,
produces the "belief" that something is wrong, which creates the "desire" to no longer be in pain, which also leads to wincing and moaning. This is
different from behaviorism, which would equate the mental state of pain with the act of wincing and moaning. According to this, only those things
with internal states that play certain roles are capable of being in "pain". So, if we suppose that there is some distinctive type of neural activity

Playing against a Computer or a Human Research
Background and significance Individuals participating in an interaction perceive one another as rational agents who possess beliefs, desires and
intentions that might be different than their own. Assumptions made about these mental states are used to interpret and predict behavior. Conferring
such attributes to an agent (human, computer, whatever) has been described as adopting an 'intentional stance' (Dennet, 1996). Adopting an intentional
stance is part of our broader ability to mentalize which involves representing and attributing mental states to oneself and others. Research concerned
with understanding the neural system of mentalizing has indentified a network of regions that minimally involve the temporoparietal region (TPJ) and
the medial prefrontal cortex (MPFC) (Abu–Akel and Shamay–Tsoory, 2011). However, it is not completely clear the extent to which humans readily
mentalize (or adopt an intentional stance) with other humans or non–humans (e.g., computers). Thus an important goal of this study is to investigate
how the neural network associated with adopting an intentional stance is modulated under various interaction conditions in which the interacting
partner and the context are varied. Several studies employing various interactive games have been conducted to uncover the neural basis involved in
adopting an intentional stance. These studies followed a similar script according to which participants were led to believe that they are playing either
against a

The Argument Of The Chinese Room ( CR )
The Chinese Room (CR) is a thought experiment intended to prove that a computer cannot have a mental life with a strong sense of intelligence alike
to one that humans possess because a computer does not have a genuine understanding. Rather, a computer is a mere simulator of understanding, and
by extension, a simulator of intelligence. According to John Searle, because computers lack a true understanding they are rendered incapable of
possessing mental life as we know and experience it (Searle 2004). In the following paper, I intend to explain and philosophically examine John
Searle's argument of CR and will then proceed to reject his theory based on a series of objections. I will do this by examining the concept of "human
intelligence" through a filmic analogy, put forth the Systems Reply objection, and examine how the CR argument is foregrounded in anthropocentric
bias that presupposes only humans are capable of true intelligence. Overall, I argue that CR fails to convincingly argue that only humans can possess a
"human" intelligence because it is an argument based more on intuitive claims, than sound reasoning. As promised, I begin by outlining the main crux
of the Chinese Room argument. If you imagine a sealed room where through a slot you can submit questions written in Chinese and you can receive
answers in Chinese, your inclination is more than likely going to be to assume that whomever resides within the room understands, and is able to,
communicate in Chinese.

Intentional Teaching And How Does Extending Young...
Reflective Question: What is intentional teaching and how does extend young children's learning?
Stop: As part of my research project on how to extend 3–4 year olds learning I have been researching the term "Intentional teaching". So what is
intentional teaching? The Early Years Learning Framework (EYLF) in Australia, describes intentionalteaching as "educators being deliberate,
purposeful, and thoughtful in their decision and actions". International teaching is not teaching and learning by rote, but reflects how children's
learning can be enhanced through purposeful interactions with more experienced and informed learners. Highscope Preschool Program in the USA,
describes intentional teaching as being planned, thoughtful, ... Show more content on Helpwriting.net ...
We set up our environments and provocations to reflect these interests. We ask our students what resources they would like to engage with. We have
conversations and pose questions in order to develop critical and higher order thinking. We are constantly incorporating social, emotional, and academic
coaching into our everyday interactions with students. These are all aspects of intentionality and being an intentional teacher. Intentionality should be
embedded in our practice and daily interactions rather than at a certain part of our day. For example, mat

The Important Features Of International Relations By...
Alexander Wendt belongs to the school of "Social Constructivists" who claim that the important features of International Relations (IR) are constructed
, either social or historically. Identities and interests of international actors are given required space by constructivists. Wendt talks about two approved
and accepted fundamental aspects of Constructivism "that the structures of human association are determined primarily by shared ideas rather than
material forces, and that the identities and interests of purposive actors are constructed by these shared ideas rather than given by nature1
Wendt commences the article with a remark that when theorists in International Relations (IR) say, states are 'actors' or 'persons' they imply that some...
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(Inside – role of structures and processes within the body of a human body ; outside – role of social recognition in making persons )
A person would be granted rights and other such privileges in a society, if he or she is treated to a be a section or part of the society and if that individual
is considered to be a share of the society then he or she is also faced with all its material consequences. Being either real or fictional makes a huge
difference to a person's life chances. And so is the case with the states, the states that would have a pre–requisite of being part the international system.
Wendt moves on to affirm three types of "persons" rather three types of states. They are the psychological persons, legal persons and moral persons.
He attributes mental or cognitive nature to psychological persons , rights and obligations in a community of to legal persons whereas the moral
persons are accountable for actions under a moral code. Law and morality being social conventions, it seems clear that legal and moral persons are
constituted entirely by social

Emile Durkheim Social Facts Examples
According to Emile Durkheim, a social fact is a manner of acting, thinking and feeling engaged by individuals because and on condition that other
members of the social group are also engaged in the same thing. He said that social facts exist outside human consciousness because it is external,
objective and inherited. It is not in the mind of the person, it is in the environment. Social facts also have a coercive power that can have a causal
influence. We often realize and be aware of the social fact if we stay away from them, resist or contradict because we are usually unaware of all the
social facts. Social facts do not necessarily require social institutions or organizations for it to be recognized as a social fact because there are social
facts that are not institutional facts. Social facts cannot be defined by their universality for it can only be defined in a collective aspect because it is
practiced by the community, creating a collective action, making it social. Lastly, according to him, in a holistic perspective, social facts... Show more
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Searle defined brute facts as facts that exist independent of us. They are objects that are independent of human environment. Example would be
mountains, rivers, pebbles, etc. Institutional facts however are facts that are greatly dependent on human environment or institutions for its existence.
Example of this is the government. We constantly recognize the importance and purpose of the government because of its function. With out human
institutions, the government will just be a system. Even the thought of it of being a system is highly dependent on us. Aside from the brute and
institutional facts, Searle made another distinction in his article, the 'regulative' and the 'constitutive' rules. Regulative rules regulate existing activities
while constitutive rules constitute a certain thing and are responsible for the creation of a certain

Minds, Brain And Programs By John R. Searle
In "Minds, Brains and Programs" by John R. Searle exposed his opinion about how computers can not have Artificial intelligence (Al). Searle portraits
this claim about computers through an experiment he created called the "Chinese Room" where he shows that computers are not independent operating
systems and that they do not have minds. In order to understand better the experiment Searle demonstrates the contrast between strong and weak Al,
which later through my paper I will explain what this means. In what follows, I will explain what Searle's "Chinese Room" experiment is, and what
does it, according to him, demonstrate. I will also argue how I agree with his conclusion because I believe that computer cannot think. 265The "Chinese
Room"... Show more content on Helpwriting.net ...
108I agree with Searle conclusion because I do believe that computers do not have a mind because humans and computers are really different from
each other. Computers are good in storing and displaying information, accessing the internet, etc but computers would not be able to do this stuff if
they did not have a program that tells them what to do. Computers cannot have feeling because they are not human beings. They do not feel cold or
heat, does not get sad or happy because it is just a device that contains a set of data and programs that only serves to give and receive all possible
information.78All things considered, John Searle's "Chinese room" experiment explained how it is impossible for a computer to have a mind. Searle
demonstrates what the "Chinese Room" is by arguing against Strong Al and saying that does not exist. As I have argued, I agreed with Searle opinion
because a computer without the right programming would not be able to understand. Thus, Searle succeed in providing an adequate reason to believe
his claim that computers are not independent

Arguments Against Physical Machines Jenna Beran
Arguments Against Physical Machines Jenna Beran
In A Contemporary Defense of Dualism, J. P. Moreland challenges the problem of mind and body. He uses the terms intentionality and subjectivity to
argue that humans are not physical machines. Subjectivity is the opinions and feelings from experience that is unique to the individual. Intentionality
describes how thought can be directed on a particular object. This is consciousness. These terms are what make human beings distinct from physical
machines. Moreland argues that human beings are different from a physical machine because humans have a mind that uses intentionality and
subjectivity.
Moreland compares the intentionality and subjectivity of physical things to the mind. Humans are able to think about desires and beliefs with the use
of intentionality. We are not just a bundle of nerves that take in sensory information and give feedback because of the intentionality of the mind.
Instead, human beings are able to process the sensory information, and give feedback through unique opinions. The combination of consciousness and
experience are what makes every human unique in the world. When looking at a physical object like a computer, it doesn't have the characteristics of
subjectivity and intentionality. The computer does not have subjectivity because it cannot feel emotions. The computer also doesn't have intentionality
because it cannot express its beliefs. Humans can envision objects that do not really exist such as a

Is Data A Person
Is Data a Person? According to Daniel Dennett, there are six factors a being must meet to be considered a person, regardless if they are human or not.
The six factors are: rationality, conscious mental state and intentionality, verbal communication, self–consciousness, subject of a special stance or
attitude, and reciprocating this person regarding stance. Within the single episode, The Measure Of A Man, Data proved to be able to meet all these
requirements, thus making him a person. The first factor, rationality, Data shows throughout the episode. He rationalizes during the poker game, he
rationalizes when he decides to resign, even when he agrees to the trial. During the poker game he rationalizes what to do next, whether to fold or
raise. Then later on in the episode, data was being forcefully transferred, he was told he could avoid this situation by resigning. He made his own
rational choice to resign so that he wouldn't be experimented on. When he was told he was not a person, and property of the starfleet, he made the
rational decision and went to court to prove... Show more content on Helpwriting.net ...
Someone lifts their arm up in class because they want to answer the question, no one is telling them to perform the action. Data, when he does anything,
he does so out of his own deliberate action. This can tie in with his rationality, data makes his own rational decisions through a conscious mental state
and with intentionality. Verbal communication is the third factor to be considered a person. Data, with no troubles, has the ability to communicate
verbally with everyone shown in the episode. Self–consciousness ties with the first and second point. Data is conscious of himself and his
surroundings. During the trial data was asked by the Captain if he knew where he was, what he was doing, and who he was. Without any sort of
hesitation or issue data was able to answer every question without

Multiple Definitions Of Being Intentional
Intentional Intentional can have multiple definitions. The definition, to me, that describes it the most is to do something on purpose. I have so far
been very intentional this school year. By studying hard, and listening more in class. I am intentionally trying to make even better grades. I have also
been intentional when it comes to my friendships with friends. I have been spending more time with them. I have been intentionally trying to have
better friendships with them. Something I need to work on is being more intentional with behaving better in class. I have a problem with talking, and
easily having an attitude when I do not need to have one. I also need to work on being more intentional when it comes to obeying my parents. I really

Attribution of Intentionality and Theory of Mind in...
The ability of understanding intentions of others is very important for social development of children (Feinfield, Lee, Flavell, Green, & Flavell, 1999).
By means of understanding intentions children can make sense of that people and animates are different from objects (Feinfield, et al., 1999).
According to Shantz (1983), this ability is the requisite to understand morality and responsibility. To understand plans and planning we also need to
have the ability of understanding intentions (Feinfield, et al., 1999). In addition, Feinfield and colleagues stated that acquiring the ability of
understanding intentions of others is also important for the cognitive development of the children such as theory of mind (ToM) that is "the
understanding ... Show more content on Helpwriting.net ...
First of all, the question when children begin to acquire the ability of understanding the intentions was studied to determine the developmental
trajectory of this ability. According to Piaget, children started to reflect an understanding of intentions in behavior over the age of 7 years of age
(Kelly, 2011). However, more recent studies showed that children could have this understanding earlier. One of these studies was conducted by
Carpenter, Akhtar and Tomasello in 1998. The participants of the study by Carpenter and her colleagues (1998) are 20 infants aged 14–18 months. In
the study, infants are measured with an implicit measure in which they observed an adult that exhibit two actions on objects with one of the
discriminative cues that was saying either "Woops!" that refers to accidental actions or "There!" that refers to intentional ones. There were three
conditions: an intentional action followed by an accidental one (I–A condition), an accidental action followed by an intentional one (A–I condition)
and also two intentional actions (I–I condition). Each infant participated in each condition twice. It was hypothesis that infants as young as 14 months
would preferably imitate intentional actions over accidental ones. According to the results, children as young as 14–18 months of age showed the
ability to differentially imitate and distinguish the intentional actions from accidental ones (Carpenter, et al.,

Analysis Of The Book ' Searle 's Chinese Room '
Johnson Lai (400014979)
TA: Andrew Lavigne
Philos 1E03
Searle 's Chinese Room
The Turing Test is a test described by Alan Turing to define whether a robot has indistinguishable human intelligence or behaviour. John Searle attempts
to disprove the theory of the Turing Testthrough his Chinese Room thought experiment. In this experiment, Searle proposes that a man unwittingly
communicates to a native speaker through the use of a program. Searle presents the prepositions that artificial intelligence is solely syntactic and do not
constitute conscious "intention"– that the man in the room did not display knowledge yet communicates through rules and functions. Through the
Chinese Room experiment, Searle attempts to refute functionalism through the definitions of semantics, intentions, and simulation. However, Searle
does not clearly distinguish the definitions and aspects of the implications of his arguments against the Turing Test; ultimately, this leads to lack of
context and failure to account for all cases against the Test.
Argument 1. "Syntax and semantics". To begin, John Searle takes into account that humans understand semantics and syntax. That concludes that an
intelligent being can demonstrate intention and consciousness through the use of meaning with semantic symbols or behaviours. Searle 's first
argument is that "programs are purely formal (syntactic)" (Cole, 1). This argument ignores the science behind how computers and human brains work.
The neural

Searle's Argument Against The Turing Test
Topic Briefly reconstruct John Searle's argument against the Turing Test as a measure of intelligence and discuss whether or not you agree with
Searle's conclusion that algorithmic machines lack understanding. Why do you agree or disagree? Your paper should be 5 double spaced pages with
no more than 12–point type. Requirements: 2 citations max: Searle and Turing Backup every statement! Say if I agree or not right off the bat, this isn't
a joke, don't leave a hanging punchline First–person Writing to Purpura, no context needed Intro should have paper roadmap Prop: I do not believe
algorithmic machines lack understanding any more than humans do. Searle's "Chinese Room" argument depends on the idea of intentionality. He
believes that intentionality is... Show more content on Helpwriting.net ...
The principle of a strong AI is that an appropriately programmed computer is actually thinking, as opposed to simulating thought. © Principle is
equivalent(c?) to accepting the Turing Test as the definition of thought. Which Searle would not be surprised to see that a machine still hasn't passed.
Searle's argument is straightforward. Searle's premise on the "Chinese Room" is that someone who understands English sitting in a room with a set of
rules that tells this person how to respond to questions written in Chinese in such a way as to pass the Turing test. To Searle this person in the room
doesn't "understand" (e) Chinese. Understanding, being that real comprehension or thought isn't existent. So to Searle, any machine that can be passed
by systems, which behave in purely formal ways (eP), can be explained in purely formal ways ©, just like the Chinese Room, so it is not an adequate
test. Main idea to Searle is that person answering Chinese questions is not engaged in "intentional" behavior with theses questions, and is not "thinking
about"(eP? Merely reacting to a mix of emotions/past experience) the answers. Thus, the test is

Essay The Side-Effect Effect
The Side–Effect Effect There are side effects to almost every action people take. Getting rid of insects in a home can cause harm to the environment, or
even poison pets within the household. Studying for a test can cause lack of sleep, and ultimately poorer health. Throwing away the remains of an
unfinished dinner plate discards what could have been valuable nutrients for starving children in Africa. How one determines intentionality of an action
has been a controversial topic for many. Joshua Knobe has conducted experiments for explaining the proper analysis of intentional action, while Uttich
and Lombrozo have conducted experiments exploring the relationship between norms and mental state ascriptions in terms of intentional actions. ...
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People are more willing to say a side effect occurred intentionally when they interpret that side effect as bad than they are when that side effect is good.
Uttich and Lombrozo also studied the side–effect effect, but explained it differently than Knobe did. They said that the side–effect effect, the
differences in ascribed mental states and traits pertaining to intentionality of an action, is due to the side effect's norm status as opposed to moral
status. They named this view the Rational Scientist view. While Knobe suggested the moral status of a side–effect influenced judgments on
intentionality, Uttich and Lombrozo suggested that norm status is sufficient alone in producing the side–effect effect. Specifically, they said that
norm–violating behavior that outweighs the reason to observe the norm is more informative in explaining intentionality of side effects compared to
norm–conforming behavior. By default, people usually follow the norms, unless some sufficiently strong reason compels them to violate them. The
Rational Scientist view is consistent with the Theory of Mind, in that internal states support explanation and prediction of behavior, but adds the vital
role of norms in those predictions and explanations; moral norms affect Theory of Mind ascriptions by influencing mental state ascriptions. A third

Turing Test Paper
Computationalists and representationalists believe that machines can think. Like Alan Turing they believe a simple test called the Turing Test will be
sufficient to prove consciousness because intelligence is an operational attribute that allows symbol manipulation. (Heil, 115) In this paper I will argue
that their claim is bogus, computers could never, in their current state, be classified as a minded. Thus the Turing Test is an invalid test. The Turing
Test, created by Alan Turing, tests for intelligence in a systematic way, giving intelligence an operational meaning. Turing believed that humans could
one day create an artificial intelligence (AI for short) – since his definition was liberal. The basic premise of the Turing Test is that... Show more content
on Helpwriting.net ...
This idea is preposterous – intentionality is dependent on our biochemistry. If intentionality were not dependent on biochemistry we would be able to
create a computer out of some inane substance like rocks and believe that it would be intentional because the architecture was similar to a true
computer. Since no one would argue this rock computer would have intentionality why should a true computer have intentionality, after all they should
functionally be exactly the same. (Boden,

Socrates 's View Of Justice
"But when Socrates was busying himself with ethical questions to the complete neglect of nature as a whole, and was seeking in them for the universal
and directing the mind for the first time to definitions, Plato, accepting his teaching, came to the conclusion that it applied to something other than the
sensible world: the common definition, he reasoned, could not apply to any of the sensible, since they were always changing," (Guthrie). Socrates was
constantly wrapped up in thought about how the mind works, and of course, how and why the mind changes. These ideas strengthened many of the
arguments that Socrates makes in Republic books one through seven. Some of these arguments can be modeled in the question: what is justice? In this
question, Socrates plays many mind games with those around him and gets them to all change their mind about what their view of justice is and what
it truly means. Later on in the books, Socrates describes the perfect city, and exactly how that relates to the ever–changing mind. This is interesting
because it is nothing like the current society most live in, a democracy. Rather, it is based off of a republic form of government usingeducation of those
holding power to signify why they have power. In this world, education is everything. Finally, another idea in which Socrates, or rather Plato,
discusses in Republic is the idea of pedagogy or, more simply said, education is modern society. Pedagogy is essentially the roots to all other

A Critique Of The Chinese Room Argument
(Not) Mere Semantics: A Critique of the Chinese Room
The Roman Stoic, Seneca, is oft quoted that it is the power of the mind to be unconquerable (Seneca, 1969). And so seems that, in recent times, Searle
has produced a similar rhetoric. (At least insofar as strong AI might 'conquer' and reducibly explain mental states). This essay will attempt to do two
things: 1) Examine three central objections to Searle's Chinese Room Argument (CRA); these being the Systems Reply (SR), Deviant Causal Chain
(DCC), and what I have termed the Essence Problem. The CRA is found to survive the first three, while damaged by the fourth for its question–begging
form. And, 2) it will propose a
The Chinese Room
Searle's 1980 essay, Minds, Brains and Programs is ... Show more content on Helpwriting.net ...
The latter more specifically states that thoughts are certain kinds of computation and, as universal Turing machines can compute any kind of
computable function, they can in principle be programmed to actuate a human mind.
Searle's argument can be put propositionally as:
1.If Strong AI is true, then there is a program for Chinese such that if any computing system runs that program, that system thereby comes to
understand Chinese.
2.I could run a program for Chinese without thereby coming to understand Chinese.
3.Therefore Strong AI is false. (Cole, 2014)
Although it should be pointed out that what Searle's precise position has come under scrutiny and there is reason to change what might be considered
the 'success' of the paper depending on what these reading differences are. (Harnad, 2001)
"Weak AI": the claim that computers are merely able to simulate rather than literally think.
It would seem that much of the battle over the CRA's validity turns on different intuitions of whether semantic content is reducible to syntactic
frameworks. (Can computationalism provide a scientific theory which might elucidate the essential nature of content?)
Systems Reply (Fodor and Block)
Searle (1991a) deftly produces an argument to block the systems objection, namely that the individual internalise all the elements of the system. So he
concludes, "If he doesn't understand, then there is no way the system could understand because the

Essay on Reflexive Transparency, Mental Content, and...
Reflexive Transparency, Mental Content, and Externalism
It has been disputed whether an externalist conception of the individuation of intentional states, such as beliefs and desires, is compatible with
self–knowledge, that is, the claim that one's judgments about one's intentional states are non–evidential, non–inferential, and authoritative. I want to
argue that these theses are indeed incompatible, notwithstanding an important objection to this incompatibility claim. The worry has been raised that if
externalism is true, then for a subject to know, say, that he or she believes that p, the subject would need to know, on the basis of some evidence, the
external conditions which determine the belief's content. Thus, externalism would be ... Show more content on Helpwriting.net ...
And thus externalism would be incompatible with self–knowledge. But many philosophers have accepted an objection suggesting that this worry is
mistaken, because even if one's belief content is externally determined, one need not know the external conditions determining that content in order to
have the belief. And, thus, the subject's reflexive judgment about the belief would not need to rest on evidence about those external conditions.(2) But
this objection rests, in turn, on a crucial assumption according to which mental content is reflexively transparent in the sense that a subject could not
judge that she has an intentional state and be mistaken about the content of her state, even if content is externally determined.(3)
My main purpose is to question this crucial assumption. Now the claim that mental content is reflexively transparent is extremely compelling and, if it
is correct while externalism is true, then this would indeed support the compatibility of externalism and self–knowledge. But, I want to argue that
mental content is not reflexively transparent on the assumption of externalism. If my argument is correct, the upshot is that self–knowledge and

Intentionality And Consciousness And The Characteristics...
Catherine Andes Philosophy 290
Dr. DwyerApril 15, 2015
I. Intentionality and Consciousness and the Characteristics of "The Mental"
All of us try and explain the great mystery that has pondered ancient and modern philosophers. What constitutes our mental thoughts? Putting
characteristics together to describe "The Mental" is something that Graham has done in order to try and explain the ongoing phenomenon of the Mind
–Body problem. Philosophers and writers, including Graham, have developed, and held onto the ideas that Intentionality and Consciousness are directly
related to the Mind–Body problem. They use these two factors to come up with true reasoning as to why we think and react the way that we do and what
... Show more content on Helpwriting.net ...
Intentionality plays an important role in bringing about changes in a persons activity and mind actions. Consciousness gives us no answer as to why
brain states give rise to mental states. Consciousness is a certain feature shared by sense–experience and imagery, perhaps belonging also to a broad
range of other mental phenomena. According to Graham, "Consciousness is the most vivid or explicit feature of our mental lives– for our being
minded or possessing a perspective." It is interesting because Consciousness has us ask ourselves what it seems to be. How is feels to be in pain,
anger, shame or happiness. Consciousness is in a sense, the feeling we get when we think through a math problem or remember where we parked our
car.
However, at the heart of the debate over the nature of human beings, the existence of free will, and the validity of science there are two opposing
viewpoints: dualism and physicalism.
II. Dualism Dualism is the attempt to solve the mind–body problem that has been stumping philosophers for years. Coming to an explanation requires
two types of dualism that include: substance dualism and property dualism. Philosophers who argue and agree with substance dualism, is the idea that
the mind and the body are composed of different substances that can be separated and broken down into smaller pieces.

Relationship Between Intentionality And Phenomenal...
In order to answer this question thoroughly we must define the key terms in the title, intentionality and phenomenal character. Intentionality is defined
by two separate terms, intentional object and intentional content. The directedness of our thoughts towards a specific object or state of affairs is what
explains the intentional object. Intentional content refers to aspectual shape, the fact that if we think of something we must think of it in a certain way.
Therefore intentionality and an intentional state as a whole is the specific way we think of the 'thing' our thoughts are directed to – a belief. Phenomenal
character is simply the 'what its likeness' to be in that state. There is no actual explanation of phenomenal character, only ... Show more content on
Helpwriting.net ...
Rooted in Descartes, he stated that "there can be nothing in the mind ... of which it is not aware, this seems to me to be self–evident." The main
argument put forward by subsequent inseparatists follows on from this view. They advocate for a mind to be a mind it has to be conscious. Then
deriving that consciousness has a phenomenology and therefore all conscious states, thus all intentional states, have phenomenology. "A state cannot be
conscious without being phenomenal."
Strawson gives the example of cognitive phenomenology, whereby there is something it is like experientially to understand a proposition. As evidence
of this he creates a scenario where a woman is talking to someone, another person then comes in with a piece of paper filled with black and white
marks. Consequently the woman faints, but what was it about the character of her experience that made her faint? There could be many explanations
of why the woman fainted after seeing a telegram. However, then main conclusion Strawson draws from this is that in order for mental states to have
content, the belief must be had by a being with phenomenal states. "For a mental state to have content it must consist of phenomenal properties."
Primitive animals undoubtedly experience intentionality. When they are hungry, their thoughts are directed towards what they want to eat. However, it
is questionable, even unlikely, that primitive animals experience any phenomenal character. If what

Human Intentionality In Fay And Moon
My guttural reaction to reading the Fay and Moon paper was mild annoyance, particularly at the suggestion "if the humanists fail to provide an account
of social theories, we fare little better at the hands of the naturalists." (219) Intentionality, according to Fay and Moon, is the pinch point as far as the
naturalist is concerned. There is an underlying assumption for both that intentionality is not something which can be accounted for within an naturalist
perspective, "the social sciences are needed to explain phenomenon which are different from those in the natural world––the are intentional[.]" (219)
Due to intricacies of implied meanings of humans, they suggest that human interactions are too complex to be understood solely in terms of their
natural properties.
What are we talking about when we speak of human intentionality? It seems one possible description is of it as an emergent property. Essentially, an
emergent property is an entity which has arisen from the interaction of smaller, much simpler entities. For example, the stock market is made up of
individual investors, or even ... Show more content on Helpwriting.net ...
On prima facie it should be understandable through the same means. The task of some branches of science is to explain (or account for) emergent
properties, which arise from simpler entities studied by another branch of science. One could give an (albeit rough) account of natural sciences as
layers of emergence. Chemistry has emerged as the result of physical laws. Biology has emerged from the laws of chemistry. From these biological
structures, humans have emerged. One might argue human psychology (a social science) might be understood as emerging from neurobiological laws.
Why then, considering it appears to have developed from, should human intentionality be exempt from the discipline of natural

The Alchemist Book Reflection
When I was sixteen year olds I discovered my favorite book, The Alchemist, by Paulo Coelho. Like every teenager, I was full of dreams and
ambitions so when I read The Alchemist I felt like I was reading a story about myself. After reading the book the first time, I promised myself I
would read it every ten years to remind myself of the teachings I got from it, and also to see what else I could learn from it by reading it at a
different point in my life. Eager to discover what new things I would learn, I read the entire book on a train ride from Paris to Amsterdam. Although I
underlined many phrases from the book, there was a particular sentence that reminded me of an even younger me discovering his dreams for the future.
"If a person is living out his destiny, he knows everything he needs to know."... Show more content on Helpwriting.net ...
Similarly, Stanislavski's method demands for actors to develop an internal connection with a character in order for the character to exist. Stanislavski's
teachings request for actors to call upon their personal memories in order to create intentionality in the performance of the character by playing actions
rather than emotions. (Stanislavsky System. 2014) Publisher Christensen Tanner describes, in a simplified manner, the Stanislavski method in a
six–step process: 1) Intent. Knowing there is a 'puzzle' that needs to be solved. 2) Explore/Gather. Gathering information and exploring the information
in order to discover missing 'puzzle' pieces. 3) Connect. Relating the discovered 'puzzle' pieces to each other. 4) Experiment. Experimenting with the
completion of the 'puzzle.' 5) Create. Producing the 'puzzle.' 6) Evaluate. Assessing the created material to diagnose whether the 'puzzle' makes sense
and determining which steps need to be revisited. (Tanner,

Understanding Of Language And Consciousness
1.3 Connectionist understanding of language and consciousness One cognitive attempt to solve the question is, perhaps, connectionism (e.g.,
Rumelhart & McClelland, 1986) on the basis of "pan–psychism view of consciousness" (Chalmers). The Connectionist model is the idea that humans
learn language via gradual inter–networked association of neural units to "understand" and produce language. That is, human linguistic expression is
possible because of the presence of various networks of neural associations. In this framework, the meanings and knowledge in the linguistic input
are distributed across various neurons and the joint connection of each unit of neurons thus yields into linguistic output. For example, a sentence
such as "Alex is a dog" is stored as a set of weights across many units, and these are sensitive to semantic content rather than the physical symbols.
'Dog' might be a pattern across networks of units which represent color, size, sound and eating habits and so on. Then, a network which stores 'dog' as
a distributed pattern of color and size features could find one set of weights which can represent other animals as well (McClelland, Rumelhart, 1986).
If this model is plausible, we could ascribe meaning and knowledge in the linguistic input for artificial intelligence the same way that humans learn
language.
In order to attribute "intentionality" to artificial intelligence, one must determine whether such intentionality can be phenomenally conscious, insofar

Essay Understanding Phenomenology
This essay will refer only to the three texts given here:
M.M.P – Maurice Merleau–Ponty, The Primacy of Perception and Its Philosophical Consequences
E.H – Edmund Husserl, Pure Phenomenology, Its Method, and Its Field of Investigation
M.H – Martin Heidegger, The Fundamental Discoveries of Phenomenology, Its Principle, and the Clarification of Its Name
Pure phenomenology takes as given the existence of an intersubjective world(1), ("the totality of perceptible things and the thing of all things" M.M.P),
and the existence of perceptual subjects who perceive the phenomena(2) of the world. (This does not necessarily mean the existence of the self, ."..all
consciousness is perceptual, even the consciousness of ourselves." ... Show more content on Helpwriting.net ...
One of the key features of phenomenology as distinct from the sciences (including maths, logic, etc) is its distinction between "phenomena and Objects
(Objekte)"
"All natural Objects... are objects foreign to consciousness. Consciousness does, indeed, objectivate them and posit them as actual, yet the
consciousness that experiences them and takes cognizance of them is so singularly astonishing that it bestows upon its own phenomena the sense of
being appearances of Objects foreign to consciousness and knows these "extrinsic" Objects through processes that take cognizance of their sense. Those
objects that are neither conscious processes nor immanent constituents of conscious processes we therefore call Objects in the pregnant sense of the
word." E.H
If understood correctly, the distinction is that the scientific Object, no longer remembers how it was originally perceived and since all knowledge must
have its genesis in perception, any theory or truth statement based upon the Object is fundamentally flawed, because it has disregarded the phenomena
from which it was born.
"This places two separate sciences in the sharpest of contrasts: on the one hand, phenomenology, the science of consciousness as it is in itself; on the
other, the "Objective" sciences as a totality." E.H

The importance of phenomenology as distinct from and providing a

Humans And The Ai Possible Now
Humans and the AI possible now, are truly one and the same What does this mean?. The Human body is but a foundry sundry? of systems and
preconditioned thinking that is lead through cause and effect. AI is the pinnacle of humanity's attempts at mimicking the creation of life through
"artificial" thinking. John R. Searle argues that the intentionality in human beings is a product of the brains and its mental processes. He also notes that
the certain brain processes are sufficient (indicating that there is at times a bare minimum of processes) for the "intentionality." He also states that the
instantiation of a computer program can be done by a human but the program would still lack the relevant intentionality. Searle also states that, "any
mechanism capable of producing intentionality must have casual powers equal to those of the brain." One important thing to note in Searle's
arguments is that he separates AI into two distinct categories. Strong AI and weak AI. Strong AI being the advanced computers that are in fact,
"minds," and that these computers can actually understand things. Weak AI on the other hand, are the computers that act as nothing more than tools to
be used to study and to serve any purpose we program it to do. Searle brings up several arguments that he refutes such as the "Systems Reply," "The
Robot reply," "The Brain simulator reply," "the combination reply," "The other minds reply," and "the many mansions reply." The main argument that

The Intentionality: An Interpretation Of Norm's Poem
The key to this account is that an interpretation of this sort must interpret community members as taking or treating each other in practice as adopting
intentionally contentful commitments and other normative statuses. If the practices attributed to the community by the theorist have the right
structure, then according to that interpretation, the community members' practical attitudes institute normative statuses and confer intentional content
on them; according to the interpretation, the intentional contentfulness of their states and performances is the product of their own activity, not that of
the theorist interpreting that activity. Insofar as their intentionality is derivative – because the normative significance of their states is instituted by the
attitudes adopted toward them – their intentionality derives from each other, not from outside the community. On this line, only communities, not
individuals, can be interpreted as having original intentionality (61). 1) Brandom is here appropriating – in I think an exceptionally clever way –
Dennett's idea of the 'intentional stance'. Dennett himself – like Heath – doesn't seem to follow Brandom's argument – but be that as it may: Dennett's
idea is that there is nothing to being an... Show more content on Helpwriting.net ...
If we stop our chain of 'takings as' somewhere, and insist that we can in principle go no further in our chain of justifications, then wherever we choose
to stop this chain is the location where practice becomes identical with normative guideline, and the distinction between natural law and moral law
disappears. Brandom, however, insists that any such 'grounding' of the chain of interpretations is always in principle open to contestation, and thus the
grounding practice is open to critique as falsely grounding, because it is divergent from real normative guidelines (justified by some other inferential

Using Math Vocabulary With Intentionality While...
Students will use math vocabulary with intentionality while incorporating a comprehensive vocabulary program that will be updated and utilized
throughout the year as a main component of my instruction. Throughout the ELL certification program, vocabulary has been consistently emphasized
as an invaluable strategy for the teaching and learning of ELL students. Although this has been stressed, it has not become a focus in my instruction;
my plan is to develop a structure that will ensure that vocabulary becomes a part of my weekly lesson plan. Robert Marzano has written much
regarding vocabulary instruction. Additionally, he provides research to support just how important it is not only to EL students, but also to all students
throughout their learning. Marzano states, "direct vocabulary instruction has an impressive track record of improving students background knowledge
and the comprehension of academic content. Direct instruction on words that are critical to new content produces the most powerful learning."
Marzano is asserting that vocabulary is fundamental to learning.
Considering that "Nationwide, 82% of Hispanic fourth–grade students are below proficient in mathematics (56% of whom are below basic), increasing
to 88% of Hispanic eighth–grade students (50% of whom are below basic) (National Center for Education Statistics, 2005b)" as reported by Freeman
and Crawford, SAGE journals article, Creating a Middle School Mathematics Curriculum for English–Language

Essay on Artificial Intelligence
Artificial Intelligence At a time when computer technology is advancing at a rapid pace and when software developers are convincingly hawking their
products as having artificial intelligence, the inevitable question has begun to take on a certain urgency: Can a computer think? Really think? In one
form or another this is actually a very old question, dating back to such philosophers as Plato, Aristotle, and Descartes. And after nearly 3,000 years the
most honest answer is still uncertain. After all, what does it mean to think? On the other hand, that is not a very satisfying answer. However, with his
paper: Minds,... Show more content on Helpwriting.net ...
All the questions the human asks are responded to appropriately, such that the Chinese speaker is convinced that he or she is talking to another
Chinese speaker. The conclusion proponents of strong AI would like to draw is that the computer understands Chinese, just as the person does. Yet,
Searle asks us to suppose that he is sitting inside the computer. In other words, he is in a small room in which he receives Chinese symbols, looks
them up on look–up table, and returns the Chinese symbols that are indicated by the table. Searle notes, of course, that he does not understand a word
of Chinese. Furthermore, his lack of understanding goes to show, he argues, that 'computers do not understand Chinese neither, because they are in the
same situation as he is. They are mindless manipulators of symbols, just as he is – and they do not understand what they are saying, just as he doesn't.'
Searle's Chinese Room Argument seems to be logical initially. Yet, in a view of a system, it is clear that though Searle himself does not understand
Chinese in the thought experiment, it is perfectly correct to say that Searle plus look–up table understand Chinese. In other words, the entire computer
would understand Chinese, though perhaps the central processor or any other part might not. It is the entire system that matters

Functionalism And Qualia On The Mind Body Problem

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