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What Kuzweil means by computers someday becoming 'spiritual' is that they may become conscious, and 'strong A.I.' is the view that "any computational process sufficiently capable of altering or organizing itself can produce consciousness." The first part of this book is an introduction to all of the above views by Kurzweil, followed by criticisms by four authors, followed in turn by Kurzweil as he refutes these criticisms.
Personally, I found most of the views expounded by the critics here to be either non-sensical, or 'beside the point'. One critic says that the life support functions of the brain cannot be separated from it's information processing function. Of course it can be, even the effects of hormones can be programmed into a downloaded brain, as well as other chemicals used by brains. Another critic states that possibly evolution is in error, and yet another criticism is that our machines will not be able to contact a divine entity and would thus be inferior.... give me a break, well...perhaps this is all true and maybe pigs will one day fly over the moon unassisted. I could go on and on, but this is the job of Ray Kurzweil and he defends himself admirably in the final chapters of this volume. Kurzweil does mention in this book that brain scanning machines are improving their resolution with each new generation, and eventually will reach a point where they should be able to image individual neurons and synapses in large areas, and allow the brain 'software' to be transferred to a suitable non-biological computing medium, my only criticism of Kurzweil here is that I think he should discuss this technology more, and where it is headed, his next book would be a great place for this.
One final point, it seems to me that when a new idea appears to be difficult and complicated to achieve, the pessimist says: "This is difficult and complicated, and may not work", whereas the optimist says: "This is difficult and complicated, but may work". Only time will tell for sure.
The controversy behind Kurzweil stems from his recent book "The Age of Spirtual Machines", which is a detailed accounting of his predictions and beliefs regarding artificial intelligence. Many individuals objected to his visions and predictions, and he answers a few of them in this book. In particular, he attempts to counter the arguments against him by the philosopher John Searle, the molecular biologist Michael Denton, the philosopher William A. Dembski, and zoologist Thomas Ray. With only a few minor exceptions, Kurzweil is successful in his refutation of their assertions.
But even if Kurzweil completely refutes the arguments of these individuals, and possibly many more against him, the countering of arguments will not by itself solve the problems in artificial intelligence research. The fact remains that much work still needs to be done before we are priveleged to see the rise of intelligent machines. Kurzweil is well-aware of this, for he acknowledges this many times in this book. He points to reverse engineering of the human brain as one of the most promising strategies to bring in the robotic presence. The success or failure of this strategy will take the mind-body problem out of purely academic circles and bring it to the forefront of practical research in artificial intelligence. The 21st century will thus see the rise of the "industrial philosopher", who works in the laboratory beside the programmers, cognitive scientists, robot engineers, and neurologists.
Each reader of this book will of course have their own opinions on Kurzweil's degree of success in countering the arguments of Searle, Denton, Dembski, and Ray. But one thing is very clear: Kurzweil is no arm-chair philosopher engaging in purely academic debates on the mind-body problem. He is right in the thick of the research and development of artificial intelligence, and if the future turns out as he predicts, he will certainly be one of the individuals contributing to it. He and many others currently working in artificial intelligence are responsible for major advances in this field in just the last few years. Their ingenuity and discipline is admirable in a field that has experienced a roller coaster ride of confidence and disappointment in the preceding decades. All of these individuals have proved themselves to be superb thinking machines.
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Sections in this book: [1.] What is Color? (7 topics) 16pp. [2.] Working with Color (7 topics) 14 pp. [3.] Picture Composition (14 topics) 32 pp. [4.] Moods of Natural Light (18 topics) 38 pp. [5.] Using Artificial Light (4 topics) 8 pp. [6.] Subject Lighting (8 topics) 30 pp. [7.] Materials and Techniques (6 topics) 14 pp. [8.] Equipment and Darkroom (10 topics) 20 pp.
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This important and uncommonly beautiful publication gracefully links the city's architecture, sculpture, and painting to its rich social fabric and dramatic political life. The Art of Florence is truly a masterpiece...
David Hildebrand does me two incredibly welcome favors with this work. First, he gets me started in the right place. That is, he gets me out of theoretical epicycles and returns me to the radical world of reality. Needless to say, having a proper starting point makes a huge difference that I notice immediately.
Next, he tells me what philosophy is capable of. That is, philosophy can actually be engaged in as a MEANS to study, perchance to improve, the experience I find myself immersed in before I open my mouth to speak or poise my pen to write or or even begin to compose sentences.
I have turned an important corner here in my own personal quest to effect improvements in the world. If I never learned where to start or how to employ philosophy, then I'd remain lost in it's self-absorbed, subjective/reflective mazes until I died.
While I admit benefitting from having an erudite response constructed logically to help contextualize Putnam & Rorty, I enjoy most of all the freedom to take my own personal set of capabilities, such that they are, and investigate whether or not I am able to effect improvement in the real world.
I feel very much liberated and very much encouraged in being a practically-minded human creature.
I will add my own deeply sincere thanks to those of the other reviewers here. I look forward to what follows this volume.
although Putnam and Rorty consider themselves pragmatists they have failed to understand the more radical and significant insights of Dewey's philosophy. His criticism is not superficial. He
makes an effort to understand even the particular differences between Putnam and Rorty. Bravo!!!!!!!!!!
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Even though broadcasters have not started transmitting data along with digital television, this book sets the framework for understanding how it will be done. It's written by those experts in the field who actually designed the standard, so you know the information is accurate.
The good point is that it is not at all a replication of the specification (though a true copy of the A/90 spec is added as an appendix). The concepts are clear, progressive and sufficiently illustrated.
Chapter 3 alone tells you most you need to know about MPEG-2 Systems standard. I gained extra insight from it even after I had studied the original 13818-1 spec.
If you are an implementer of data broadcasting, you need exactly two things: a copy of the specification and a copy of this book.
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Some of the claims made about love in this book are:
1. Give love to get love
2. Love is a choice
3. Love is wanting the best for another person
4. Love yourself in order to love others
There are various other insights on love in this book; buy it and find out what they are.
The basic argument from these claims filters into the overall argument of love stems from the individual. Love cannot exist if an individual doesn't want it to exist. Restating the claims, an individual must give love to get it in return, choose to love, desire the best others, and show love for the self in order to show love to others.
This argument is quite valid because love is not some sort of pit which people can helplessly fall into. Love is not lust and love does not envy. All of the claims presented elaborate on the essence of what love is and reasonably arrive at the conclusion that love stems from the individual. All of the points are clearly and precisely elaborated on in the book, and the reader comes away from the book with a newfound sense of mental completeness. This completeness comes from better understanding what true love is. There would be no way to account for the multitudes of occasions in which individuals have professed to "knowing" what love is, but enough sufficient evidence is presented in the book to allow the argument to be complete.
It's intriguing to find that many proverbs have stemmed from the forethought that love stems from the individual. The Golden Rule is the prime example of this. "Do unto others as you would have them do unto you." The "doing" part is from the individual, one must do unto others first in order for others to do the same unto them. "You reap what you sow." Again, it is seen that the individual must first sow in order to reap. For what is there to reap if nothing has been sown? So this is what you must do, go out and express your appreciation for someone. Love first in order to love last.
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