主题：【原创】围绕脑科学而发生的若干玄想 -- 鸿乾

已经成建制.

1.

human brain is "too hot"

actually, Penrose talked about the disadvantage of human brain as a quantum computer model: it often goes too hot.

Pensose's some books are all translated into Chinese. He has ground breaking work in 准晶体 area.

准晶体- 维基百科，自由的百科全书

zh.wikipedia.org/zh-hk/准晶体

轉為繁體網頁

但是直到快20年后这种理论上的结构才和准晶的研究联系起来。自然界中非周期 ... 一种典型的準晶体结构是三维空间的彭罗斯拼图（Penrose）。二维空间的彭罗斯

and I talked about that too.

"熱輻射"對大腦的"傷害" [ 晓兵

2.

in many 具体行业, "self-aware" robots are already replacing human beings as "employees".

it is not only about "cost": "self-aware" robots do not have"大腦 too 熱" issue, and can work a lot of better.

减法 operation, a brand new challenge to global capitalism.

3.

fundamentally, to make "2045年最聪明的种族不再会是人类":

that is a challenge to quantum physics, at 分子 first, many bio 分子 are not even 准晶体, very hard for physics.

in that sense, 基因食物 does not have real physics support, still a largely 唯象理论;

唯象理论 often are more profitable, 水至清则无鱼, politics is the worst 唯象理论, but is most profitable in Tgchina, but that is a 内战内行 外战外行 model, not going to work internationally.

US 包圍 tgchina: more of 物理学 now

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http://www.louisdelmonte.com/will-strong-artificially-intelligent-machines-become-self-conscious-part-22-conclusion/

Part 1 of this post ended with an important question: “How can we determine whether an intelligent machine has become conscious (self-aware)?” We will address this question in this post, along with some ethical dilemmas.

We do not have a way yet to determine whether even another human is self-aware. I only know that I am self-aware. I assume that since we share the same physiology, including similar human brains, you are probably self-aware as well. However, even if we discuss various topics, and I conclude that your intelligence is equal to mine, I still cannot prove you are self-aware. Only you know whether you are self-aware.

The problem becomes even more difficult when dealing with an intelligent machine. The gold standard for an intelligent machine’s being equal to the human mind is the Turing test, which I discuss in chapter 5 of my book, The Artificial Intelligence Revolution. (If you are not familiar with the Turing test, a simple Google search will provide numerous sources to learn about it.) As of today no intelligent machine can pass the Turing test unless its interactions are restricted to a specific topic, such as chess. However, even if an intelligent machine does pass the Turing test and exhibits strong AI, how can we be sure it is self-aware? Intelligence may be a necessary condition for self-awareness, but it may not be sufficient. The machine may be able to emulate consciousness to the point that we conclude it must be self-aware, but that does not equal proof.

Even though other tests, such as the ConsScale test, have been proposed to determine machine consciousness, we still come up short. The ConsScale test evaluates the presence of features inspired by biological systems, such as social behavior. It also measures the cognitive development of an intelligent machine. This is based on the assumption that intelligence and consciousness are strongly related. The community of AI researchers, however, does not universally accept the ConsScale test as proof of consciousness. In the final analysis, I believe most AI researchers agree on only two points:

1.There is no widely accepted empirical definition of consciousness (self-awareness).

2.A test to determine the presence of consciousness (self-awareness) may be impossible, even if the subject being tested is a human being.

The above two points, however, do not rule out the possibility of intelligent machines becoming conscious and self-aware. They merely make the point that it will be extremely difficult to prove consciousness and self-awareness.

Ray Kurzweil predicts that by 2029 reverse engineering of the human brain will be completed, and nonbiological intelligence will combine the subtlety and pattern-recognition strength of human intelligence with the speed, memory, and knowledge sharing of machine intelligence (The Age of Spiritual Machines, 1999). I interpret this to mean that all aspects of the human brain will be replicated in an intelligent machine, including artificial consciousness. At this point intelligent machines either will become self-aware or emulate self-awareness to the point that they are indistinguishable from their human counterparts.

Self-aware intelligent machines being equivalent to human minds presents humankind with two serious ethical dilemmas.

1.Should self-aware machines be considered a new life-form?

2.Should self-aware machines have “machine rights” similar to human rights?

Since a self-aware intelligent machine that is equivalent to a human mind is still a theoretical subject, the ethics addressing the above two questions have not been discussed or developed to any great extent. Kurzweil, however, predicts that self-aware intelligent machines on par with or exceeding the human mind eventually will obtain legal rights by the end of the twenty-first century. Perhaps, he is correct, but I think we need to be extremely careful regarding what legal rights self-aware intelligent machines are granted. If they are given rights on par with humans, we may have situation where the machines become the dominant species on this planet and pose a potential threat to humankind. More about this in upcoming posts.