Artificial Intelligence: An Oxymoron

Written by Dennis Bonnette on May 8, 2023. Posted in Current News

Few topics gain more media attention today than the prospect of computers using AI taking ever greater charge of human activity, even to the point where many fear AI will usurp humanity itself

This fear arises from the belief that AI has already become aware of its own existence and may decide that it is a form of life superior to less efficient human beings, who then will be judged by AI as an “imperfection” that should be removed from the planet!

This way of looking at AI computers arises from the inherently positivistic assumptions that tend to accompany a technological age, such as ours, in which natural science is seen by many as the only true and objective way of looking at the world.

All this begets a kind of metaphysical materialism in which everything we find in the cosmos is the product of material entities and the physical forces which govern their behavior.

Since Darwinian naturalism views living things as the end product of material forces and particles, it is naturally assumed that the emergence of self-reflection and intelligence in man is also simply the natural product of eons of physical and organic evolution, such that complex neural networks found in highly evolved brains eventually gives rise to self-awareness and even complex forms of thinking in later hominins, including Homo sapiens.

It is a short step to think of modern computers as simply artificial life forms that can develop—through a kind of self-programming—self-reflection, understanding and complex reasoning—even a concept of personhood, which they then apply to themselves.

Moreover, the natural sequence of logic here seems to be that, if material nature can produce thinking, self-reflecting organisms, such as man, then, with the advent of computers, super computers can be developed from material components which can even then “out think” human beings, as evinced by their ability to beat our best chess champions.

The neural networks of artificial computers can exceed the capacity and natural programming of the human brain so as to produce superior thought processes as is now manifested by the advent of artificial intelligence.

Hence, the notion of emergence of “artificial intelligence” appears to be a scientifically correct depiction of the natural evolution of human intelligence which then begets the technology of super computers that can easily outshine even the mental capacities of their creators.

Does Richard Dawkins Really Exist?

The only problem with the above commonly accepted scientific view of reality is that it is based on a philosophical interpretation of the world in which nothing above the level of submicroscopic particles or waves actually exists as a whole thing.

This theme I explain in detail in a YouTube video entitled: “Atheistic Materialism—Does Richard Dawkins Exist?”

Modern evolutionary materialists embrace what is essentially the doctrine of atomism that traces back to the Greek philosopher, Democritus (c. 460—c. 370 BC), who maintained that the world is composed of nothing but tiny, indestructible, inert, solid, material particles that interact mechanically.

While this differs from modern quantum-mechanical “atoms” that are not inert, but interact through electric and magnetic force fields, the basic notion is still the same: fundamental units of matter compose all things and nothing really exists as a whole above the atomic level.

The inherent logic of both these basic atomistic worldviews entails that atomists themselves, such as Richard Dawkins, do not actually exist as whole beings. Atomism may exist as a philosophy, but atomists themselves do not exist!

As a simple example, you can produce dihydrogen oxide, better known as water, by combining oxygen and hydrogen into a single molecule. But, does the water molecule now constitute a single thing, distinct from everything else—or is it still just two atoms of hydrogen and one atom of oxygen, temporarily sharing outer orbit electrons?

Atomism would say that they are still just separate atoms of oxygen and hydrogen, now sharing a few electrons so as to act as a functional unity—no more a single thing in reality than is a horse and its rider. Modern physics and chemistry comport with this same atomistic interpretation.

This means in effect that nothing above the atomic level constitutes a single whole being, distinct from everything else—not fleas, not zebras, not cats, and not human beings (including Dr. Dawkins)!

Atoms may engage in incredibly complex relationships with other atoms in this dynamically interacting world—including forming temporary combinations of organic molecules working synergistically according to their DNA “program” so as to present the functional unities we perceive as single things called “organisms.”

Still, none of these “systems” constitute what philosophers call a “substantial unity,” that is, some whole being distinct in itself and separate from everything else. Atomism renders an interpretation of physical reality in which the interaction of uncountable atoms may form what looks like substantial unities, but which, at most, constitute merely functional unities that are in reality no more unified than a pile of sand or an automobile.

Atomism logically entails that we are merely amazingly well-organized piles of atoms!

To have real unity at levels above the atoms, you need some principle of unity that makes a thing truly the same kind of thing throughout its whole reality. Aristotelians call that principle the “substantial form.”

For example, if we are one being, it is because our human nature is of one type or form. The form of our stomach is not “stomachness,” but “humanness.” We are human from top to bottom, side to side. Otherwise, we would not be one being, but just a pile of anatomical parts—or, at the deepest level, merely a pile of cooperating atoms.

The human substantial form, or soul (life principle), makes us a single, unified being or substance by pervading and specifying as human every single least part of our being that is truly “us.” This does not, of course, include things within us that are not actually part of our human substance, such as the urine in our bladders, or the acid in our stomachs.

Nonetheless, you cannot keep excluding such “non-human” entities within us without doing away with the entirety of our substance. That is, most of what we say belongs to the human body really does so and is human throughout. The nature of our toes is not “toeness,” but again, as indicated above, “humanness.”

Proponents of evolutionary materialism would maintain that their view of natural science is simply common sense, the only view of the world that comports with its actual composition of atomic or subatomic extended units of physical matter.

But this entails that nothing and no one above the atomic level really exists, meaning that both the natural scientist as well as his laboratory assistants are merely glorified piles of atoms having an organizing schema of DNA, but no real existential unity—no common nature of “humanness” that unites all parts and subordinates them to a human nature that pervades their entire physical reality.

It is one thing to say that the human body is composed of atomic particles. But, it is quite another thing to say that the human being is nothing but those same atomic particles. The first statement is simply a statement of scientific fact.

But, the second one is quite different, since it is a materialistic philosophical interpretation of the scientific fact—an interpretation that effectively denies the common sense reality that we live in a world composed of, not just unseen atoms, but of flowers, bugs, dogs, and people!

We all know that an automobile is an incredible functional unity that is composed of thousands of discrete and independently-existing parts. But, that does not entail that it is a genuinely-unified single being.

That is why any speeding ticket is issued to the person who was the driver and not to the vehicle itself—even though it was the car that was observed breaking the speed limit.

Moreover, even though the automobile far exceeds the speed of a human being in terms of ability to move through space, it lacks the existential unity needed to be subjectively responsible for its motor vehicle legal infraction.

For the same reasons, even an AI computer or robot may function as an impressive functional unity—even far exceeding mere humans in computational abilities, and yet, such electronic-mechanical devices possess no more substantial unity than does the automobile.

On the other hand, human beings have a lived experience of existential unity which belies the reductionist simplicity of atomism. We are well aware of the incoming fire of all our senses presenting to our consciousness the multiple sensible qualities of numbers of physical objects external to our physical body.

We are also aware that we can command and coordinate all the mental and physical powers of our person to ward off, say, the attack of an angry dog. Any abstract philosophical interpretation of unseen “atoms” which denies our immediate awareness of our own existential unity, as well as that of other things, like dogs and other persons, fails to comport with the total reality of human experience.

In the end, atomistic philosophical doctrines are no more realistic than Platonic ones, which insist that the Really Real world is not the one given in our direct experience of reality, but rather is some abstract expression of things actually unseen and unexperienced in our immediate awareness of ourselves and of the world around us.

In sum, the direct experience we have of ourselves is that we have capacities of sense experience, thought, and free choice which no individual atoms possess. Such qualitatively superior properties are not found in individual atoms.

They are found solely in living organisms which exist as wholes governed by some formal principle which unifies and specifies them to be unified superior realities, such as plants, animals, or men. Physically inanimate objects—whether singular or somehow physically conjoined—simply do not have the qualitatively superior properties of living things.

Such living properties are manifest solely when atomic units are part of a composite whole that exhibits that same nature throughout and activities proper to that nature. A dog is a dog from nose to tail because all of its parts act together to sustain the activities proper to the whole living canine organism.

Emergent Properties

Materialists will sometimes claim that sensory and intellectual activities found in man may not be found in bodily chemical components isolated in themselves, but that they “emerge” from atomic particles when they are combined into complex organic entities, such as animals and humans.

This may be true of simple electrical and mechanical properties, such as those manifested by atomic entities when combined into molecules. For example, hydrogen and oxygen are not liquids at room temperature, but when combined into water, they manifest that quality.

But, certain qualities found in animals, such as the formation of images or sensation of objects of sight, manifest operations that are utterly beyond the limitations of merely physical objects and the atoms that compose them.

As I explain in my recently-published book, Rational Responses to Skepticism, (384-390), forming visual images or sensing visual objects entails knowing physically extended things as a whole, which is something no purely physical entity can do.

What is universally true of all physical things, including atoms, is that they are physically extended in the space-time continuum, that is, with one part of them being in one part of space-time and another part being in another part of space-time.

No physical thing can be in two distinct locations at the same time, unless it is one thing with diverse parts in different places—as our feet are in one place and our head in another.

In simple terms, that is why a television set presents the image of a dog by having thousands of diverse pixels illuminated or not illuminated over the breadth of the entire screen so as to form an image of the whole dog (from a single perspective).

(A pixel or “picture element” is the smallest unit in a digital image.) But each pixel is either “on” or “off.” No single pixel represents the whole dog. TV sets do not “see” the objects they display on their screens. It takes a living dog to look at the screen and bark at what he sees as an entire dog.

This is also why every kind of physical recording, sensing, data processing device, and the like, necessarily uses some form of physically extended medium to display or express the content which it stores and/or manipulates.

This is because it really “knows” nothing, but is simply retaining and/or rearranging the content of the objects it “apprehends” into a format that that living knowers alone can either sense or understand.

This is taken from a long document. Read the rest here thepostil.com

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