Author: Gerd Doeben-Henisch

eJournal: uffmm.org
ISSN 2567-6458, 27.February 2023 – 27.February 2023, 01:45 CET
Email: info@uffmm.org
Author: Gerd Doeben-Henisch
Email: gerd@doeben-henisch.de

Parts of this text have been translated with www.DeepL.com/Translator (free version), afterwards only minimally edited.

CONTEXT

( This text is an direct continuation of the text  “The ‘inside’ of the ‘outside’. Basic Building Blocks”) within the project ‘oksimo.R Editor and Simulator for Theories’.

‘Transient’ events and language

After we have worked our way forward in the biological cell galaxy ‘man’ so far that we can determine its ‘structuredness’ (without really understanding its origin and exact functioning), and then find ourselves according to the appearance as ‘concrete body’ which can ‘communicate’ with the ‘environment of the own body’ (often also called ‘outside world’) twofold: We can ‘perceive’ in different ways and we can produce ‘effects’ in the outside world in different ways.

For the ‘coordination’ with other human bodies, especially between the ‘brains’ in these bodies, the ability to ‘speak-listen’ or then also to ‘write-read’ seems to be of highest importance. Already as children we find ourselves in environments where language occurs, and we ‘learn’ very quickly that ‘linguistic expressions’ can refer not only to ‘objects’ and their ‘properties’, but also to fleeting ‘actions’ (‘Peter gets up from the table’) and also other ‘fleeting’ events (‘the sun rises’; ‘the traffic light just turned red’). There are also linguistic expressions that refer only partially to something perceptible, such as ‘Hans’ father’ (who is not in the room at all), ‘yesterday’s food’ (which is not there), ‘I hate you’ (‘hate’ is not an object), ‘the sum of 3+5’ (without there being anything that looks like ‘3’ or ‘5’), and many more.

For the ‘coordination’ with other human bodies, especially between the ‘brains’ in these bodies, the ability to ‘speak-listen’ or then also to ‘write-read’ seems to be of highest importance. Already as children we find ourselves in environments where language occurs, and we ‘learn’ very quickly that ‘linguistic expressions’ can refer not only to ‘objects’ and their ‘properties’, but also to fleeting ‘actions’ (‘Peter gets up from the table’) and also other ‘fleeting’ events (‘the sun rises’; ‘the traffic light just turned red’). There are also linguistic expressions that refer only partially to something perceptible, such as ‘The father of Bill’ (who is not in the room at all), ‘yesterday’s food’ (which is not there), ‘I hate you’ (‘hate’ is not an object), ‘the sum of 3+5’ (without there being anything that looks like ‘3’ or ‘5’), and many more.

If one tries to understand these ‘phenomena of our everyday life’ ‘more’, one can come across many exciting facts, which possibly generate more questions than they provide answers. All phenomena, which can cause ‘questions’, actually serve the ‘liberation of our thinking’ from currently wrong images. Nevertheless, questions are not very popular; they disturb, stress, …

How can one get closer to these manifold phenomena?

Let’s just look at some expressions of ‘normal language’ that we use in our ‘everyday life’.[1] In everyday life there are many different situations in which we sit down (breakfast, office, restaurant, school, university, reception hall, bus, subway, …). In some of these situations we speak, for example, of ‘chairs’, in others of ‘armchairs’, again in other situations of ‘benches’, or simply of ‘seats’. Before an event, someone might ask “Are there enough chairs?” or “Do we have enough armchairs?” or … In the respective concrete situation, it can be quite different objects that would pass for example as ‘chair’ or as ‘armchair’ or … This indicates that the ‘expressions of language’ (the ‘sounds’, the ‘written/printed signs’) can link to quite different things. There is no 1-to-1 mapping here. With other objects like ‘cups’, ‘glasses’, ‘tables’, ‘bottles’, ‘plates’ etc. it is not different.

These examples suggest that there seems to be a ‘structure’ here that ‘manifests’ itself in the concrete examples, but is itself located ‘beyond the events.'[2].

If one tries to ‘mentally sort’ this out, then at least two, rather three ‘dimensions’ suggest themselves here, which play into each other:

1. There are concrete linguistic expressions – those we call ‘words’ – that a ‘speaker-hearer’ uses.
2. There is, independently of the linguistic expressions, ‘some phenomenon’ in everyday life to which the ‘speaker-hearer’ refers with his linguistic expression (these can be ‘objects’ or ‘properties’ of objects, …)[3].
3. The respective ‘speaker’ or ‘listener’ has ‘learned’ to establish a ‘relation’ between the ‘linguistic expression’ and the ‘other to the linguistic expression’.

Since we know that the same objects and events in everyday life can be ‘named’ quite differently in the ‘different languages’, this suggests that the relations assumed in each case by ‘speaker-hearer’ are not ‘innate’, but appear rather ‘arbitrary’ in each ‘language community’.[4] This suggests that the ‘relations’ found in everyday life between linguistic expressions and everyday facts have to be ‘learned’ by each speaker-hearer individually, and this through direct contact with speaker-hearers of the respective language community.

Body-External Conditions

The previous considerations allow the formation of a ‘working hypothesis’ for the phenomenon that a speaker-hearer can encounter ‘outside his body’ single objects (e.g. an object ‘cup’, a word ‘cup’), which as such have no direct relation to each other. But inside the speaker-hearer, ‘abstract concepts’ can then be formed triggered by the perceived concrete events, which ‘abstract a common core’ from the varying occurrences, which then represents the actual ‘abstract concept’.

Under the condition of such abstract concepts, ‘meaning relations’ can then form in the speaker-listener in such a way that a speaker can ‘learn’ to ‘mentally link’ the two individual objects ‘cup’ (as an object) and ‘cup’ (as a heard/written word) in such a way, that in the future the word ‘cup’ evokes an association with the object ‘cup’ and vice versa. This relationship of meaning (object ‘cup’, word ‘cup’) is based on ‘neural processes’ of perception and memory. They can form, but do not have to. If such neural processes are available, then the speaker-hearer can actualize the cognitive element ‘object cup’ even if there is no outside object available; in this case there is no ‘perceptual element’ available too which ‘corresponds’ to the ‘memory element’ object cup.

Given these assumptions, one can formulate two more assumptions:

(i) Abstraction from abstract concepts: the mechanism of ‘abstract concept formation’ works not only under the condition of concrete perceptual events, but also under the condition of already existing abstract concepts. If I already have abstract concepts like ‘table’, ‘chair’, ‘couch’, then I can, for example, form an abstract concept ‘furniture’ as an ‘umbrella concept’ to the three previously mentioned concepts. If one calls abstract concepts that directly refer to virtual-concrete concepts level 1 concepts, then one could call abstract concepts that presuppose at least one concept of level n level n+1 concepts. How many levels are of ‘use’ in the domain of abstract concepts is open. In general, the ‘higher the level’, the more difficult it is to tie back to level-0 concepts.

(ii) Abstraction forming meaning concepts: : the ‘mechanism of forming meaning relations’ also works with reference to arbitrary abstract concepts.

If Hans says to Anna, “Our furniture seems kind of worn out by now,” then the internal relation Furniture := { ‘table’, ‘chair’, ‘couch’ } would lead from the concept Furniture to the other subordinate concepts, and Anna would know (given the same language understanding) that Hans is actually saying, “Our furniture in the form of ‘table’, ‘chair’, ‘couch’ seems kind of worn out by now.”

Body internal Conditions

From the view of the brain are ‘body-internal processes’ (different body organs, manifold ‘sensors’, and more) also ‘external’ (see figure)! The brain also knows about these body-internal conditions only insofar as corresponding ‘signals’ are transmitted to it. These can be assigned to different ‘abstract concepts’ by the memory due to their ‘individual property profile’, and thus they also become ‘candidates for a semantic relation’. However, only if these abstractions are based on body-internal signal events that are represented in ‘current memory’ in such a way that ‘we’ become ‘aware’ of them. [5],[6]

The ‘body-internal event space’ that becomes ‘noticeable’ in the current memory is composed of very many different events. Besides ‘organ-specific’ signals, which sometimes can even be ‘localized’ to some extent inside the body (‘my left molar hurts’, ‘my throat itches’, ‘I am hungry’, etc.). ), there are very many ‘moods’/’feelings’/’emotions’ which are difficult or impossible to localize, but which are nevertheless ‘conscious’, and to which one can assign different ‘intensities’ (‘I am very sad’, ‘This makes me angry’, ‘The situation is hopeless’, ‘I love you very much’, ‘I don’t believe you’, …).

If one ‘assigns words’ to such ‘body-internal’ properties, then also a ‘meaning relation’ arises, however it is then differently difficult to almost unsolvable between two human actors to clarify in each case ‘for oneself’, what ‘the other’ probably ‘means’, if he uses a certain linguistic expression. In the case of ‘localizable’ linguistic expressions, one may be able to understand what is meant because of a similar physical structure (‘my left molar hurts’, ‘my throat itches’, ‘I am hungry’). With other, non-localizable linguistic expressions (‘I am very sad’, ‘This makes me angry’, ‘The situation is hopeless’, ‘I love you very much’, ‘I don’t believe you’, …) it becomes difficult. Often one can only ‘guess’; wrong interpretations are very likely.

It becomes exciting when speaker-hearers combine in their linguistic expressions not only such concepts that derive from body-external perceptual events, but also such concepts that derive from body-internal perceptual events. For example, when someone says “That red car over there, I don’t have a good feeling about it” or “Those people there with their caps scare me” or “When I see that fish roll, it really gives me an appetite” or “Oh, that great air,” etc. We make statements like these all the time. They manifest a continuous ‘duality of our world experience’: with our body we are ‘in’ an external body world, which we can specifically perceive, and at the same time we fragmentarily experience the ‘inside of our body’, how it reacts in the current situation. We can also think of it this way: Our body talks to us by means of the ‘body-internal signals’ about how it experiences/feels/ senses a current ‘external situation’.

Spatial Structures

In the figure above the perceptions and the current memories are represented ‘individually’. But in fact the brain processes all signals of the ‘same time slice’ [7] as if they were ‘elements of a three-dimensional space’. As a consequence, there are ‘spatial relations’ between the elements without the elements themselves being able to generate such relations. In the case of body-external percepts, there is a clear ‘beside’, ‘in front of’, ‘under’, etc. In the case of body-internal perceptions, the body forms a reference point, but the body as a reference point is differently concrete (‘My left toe…’, ‘I am tired’, ‘My stomach growls’, …).

If the speaker-hearers use ‘measuring operations’ in addition to their ‘normal’ innate perception in the case of body-external circumstances, then one can assign different measured values to the ‘circumstances in space’ (lengths, volumes, position in a coordinate system, etc.).

In the case of ‘body-internal’ conditions one can ‘measure’ the body itself including process properties – what e.g. experimental psychologists and brain researchers often do -, but the connection with the body-internal perceptions is, depending on the kind of the ‘body-internal perception’, either only ‘to some extent’ producible (‘My left tooth hurts’), or ‘rather not’ (‘I feel so weak today’, ‘Just now this thought popped into my head’).

Time: Now, Before, ‘Possible’

From everyday life we know the phenomenon that we can perceive ‘changes’: ‘The traffic light turns red’, ‘The engine starts’, ‘The sun rises’, … This is so natural to us that we hardly think about it.

This concept of ‘change’ presupposes a ‘now’ and a ‘before’ and the ability to ‘recognize differences’ between the ‘now’ and the ‘before’.

As a working hypothesis [9] for this property of recognizing ‘change’, the following assumptions are made here:

1. Events as part of spatial arrangements are deposited as ‘situations’ in ‘potential memory’ in such a way that ‘current perceptions’ that differ from ‘deposited (before)’ situations are ‘noticed’ by unconscious comparison operations: we notice, without wanting to, that the traffic light changes from orange to green. We can describe such ‘changes’ by juxtaposing the ‘before’ and ‘now’ states.
2. In a ‘comparison’ in the context of ‘changes’ we use ‘abstract remembered’ concepts in conjunction with ‘abstract perceived’ concepts, e.g. the state of the traffic light ‘before’ and ‘now’.
3. ‘Current’ perceptions quickly pass into ‘remembered’ perceptions (The transition of the traffic light from orange to green happened ‘just’).
4. We can ‘arrange’ the abstract concepts of remembered percepts ‘in a sequence/row’ such that an element in the row can be seen as ‘temporally’ prior’ to a subsequent element, or ‘temporally posterior’. By mapping into ‘linguistic expressions’ one can make these facts ‘more explicit’.
5. By the availability of ‘temporal relations’ (‘x is temporally before y’, ‘y is temporally after x’, ‘y is temporally simultaneous with y’, …) one gains a starting point for considering ‘frequencies’ in these relations, e.g. “Is y temporally ‘always’ after y” or only ‘sometimes’? Is this temporal pattern ‘random’ or somehow ‘significant’?
6. If the observed ‘patterns of temporal occurrence’ are ‘not purely random’ but imply significant probabilities, then on this basis one can formulate ‘hypotheses for such situations’ which ‘are not past and not present’, but in the light of the probabilities appear as ‘possible in the future’.

Time: factual and analytical

The preceding considerations about time assume that the ‘recognition of changes’ is based on an ‘automatic perception’: that something ‘changes’ in our perceptual space is based on ‘unconscious neuronal processes’ which ‘automatically detect’ this change and ‘automatically bring it to our attention’ without us having to do this ‘consciously’. In all languages there are linguistic expressions reflecting this: ‘drive’, ‘change’, ‘grow’, ‘fly’, ‘melt’, ‘heat’, ‘age’, … We can take notice of changes with a certain ‘ease’, but nothing more. It is the ‘pure fact’ of change what makes itself noticeable to us; hence the phrase ‘factual time’.

If we want to ‘understand’ what exactly happens during a change, why, under which conditions, how often, in which period of time etc., then we have to make the effort to ‘analyze’ such changes in more detail. This means we have to look at the ‘whole process of change’ and try to identify as many ‘individual moments’ in it that we can then – eventually – find clues as to what exactly happened, how and why.

Such an analysis can only succeed if we can answer the following questions:

1. How to describe the situation ‘before’ the change?
2. How can one describe the situation ‘after’ the change?
3. What exactly are the ‘differences’?
4. How can one formulate an if-then rule that states at which ‘condition’ which ‘change’ should be applied in such a way that the desired ‘new state’ results with all ‘changes’?

Example: A passer-by observes that a traffic light changes from orange to green. A (simple) analysis could work as follows:

change Rule (simple format)

1. Before: The traffic light is orange.
2. After: The traffic light is green.
3. Difference: The ‘orange’ property has been replaced by the ‘green’ property.

Rule as a ‘text’:

Change rule: If: ‘A traffic light is orange’. Then: (i) Remove ‘A traffic light is orange’, (ii) Add: ‘A traffic light is green’.

If one wants to deepen this thought, one quickly encounters many questions concerning a single rule of change:

1. What is important about a ‘situation before’? Is it necessary to write down ‘everything’ or only ‘partial aspects’? How does a group of human actors determine the ‘boundary’ from the situation to the wider environment? If only a partial description: how does one determine what is important?
2. Corresponding questions also arise for the description of the ‘situation after’.
3. It is also exciting to ask about the ‘if-part’ of the change rule: how many of the facts of the situation before are important? Are all of them important or only some? For example, if I can distinguish three facts: do they all have to be fulfilled ‘simultaneously’ or only ‘alternatively’?
4. Interesting is also the ‘relation’ between the situation before and after: Is this observable change (i) ‘completely random’ or (ii) does this relation have a ‘certain frequency’ (a certain ‘probability value’), or (iii) does this relation ‘always’ occur?

If one looks at concrete examples of normal language usage on ‘factual time’ with these questions in mind, one can easily see how ‘minimalist’ change is practiced linguistically in everyday life:

1. Peter goes upstairs.
2. Are you coming?
3. He finished the glass.
4. She opened the door.
5. We ate in silence.
6. …

All of these expressions (1) – (5) only briefly address the nature of the change, hint at the persons and objects involved, and leave the space in which this occurs unmentioned. The exact duration is also not explicitly stated. The speaker-listeners in these situations obviously presuppose that everyone can ‘infer the corresponding meaning for himself’ on the basis of the linguistic utterances on the one hand through ‘general linguistic knowledge’, on the other hand through being ‘concretely involved’ in the respective concrete situation.

A completely different aspect is provided in the case of an ‘analytic time’ by the question of the ‘description itself’, the ‘rule text’:

Change rule: If: ‘A traffic light is orange’. Then: (i) Remove ‘A traffic light is orange’, (ii) Add: ‘A traffic light is green’.

This text contains linguistic expressions ‘A traffic light is orange’ as well as ‘A traffic light is green’. These linguistic expressions have in the normal language mostly a certain ‘linguistic meaning’, which refer in this case to ‘memories’, which were formed due to ‘perceptions’. It is about the abstract object ‘traffic light’, to which the abstract properties ‘orange’ or ‘green’ are attributed or denied. Normally, speaker-hearers of English have learned to relate these abstract meanings on the occasion of a ‘concrete perception’ to such concrete realities (real traffic lights) which they have learned to ‘belong’ to in the course of their language learning. Without a current concrete perception, it is only a matter of abstract meanings by means of abstract memories, whose ‘reference to reality’ is only ‘potential’. Only with the occurrence of a concrete perception with the ‘suitable properties’ the ‘potential’ meaning becomes a ‘real given’ (empirical) meaning.

The text of a change rule thus abstractly describes a possible transition from an abstractly described situation to an abstractly possible other situation. Whether this abstract possibility ever becomes a concrete real meaning is open. The condensation of ‘repeated events’ of the same kind in the past (stored as memory) in the concept of ‘frequency’ or then in the concept of a ‘probability’ can indeed influence the ‘expectation of an actor’ to the effect that he ‘takes into account’ in his behavior that the change can occur if he ‘recreates’ the ‘triggering situation’, but there would be complete certainty of this only if the described change were based on a completely deterministic context.

What does not appear in this simple consideration is the temporal aspect: whether a change takes place in the millisecond range or in hours, days, months, years, that marks enormous differences.

Likewise the reference to a space: Where does it take place? How?

Working hypothesis CONTEXT

Linguistic descriptions of change happen as ‘abstract formulations’ and usually assume the following:

1. A shared linguistic knowledge of meaning in the minds of those involved.
2. A knowledge of the spatial situation in which the change takes place.
3. A knowledge of the people and objects involved.
4. A knowledge of the temporal dimension.
5. Optional: a knowledge of experiential probability.

Descriptions of change, which are written abstractly, must – depending on the case and requirement – make the context aspects (1) – (5) explicit, in order to be ‘understandable’.

The demand for ‘comprehensibility’ is, however, in principle ‘vague’, since the respective contexts can be arbitrarily complex and arbitrarily different.

COMMENTS

[1] Instead of ‘normal language’ in ‘everyday life’ I also simply speak of ‘everyday language’ here.

[2] A thinker who has dealt with this phenomenon of the ‘everyday concrete’ and at the same time also ‘everyday – somehow – abstract’ is Ludwig Wittgenstein (see [2b,c]). He introduced the concept of ‘language-game’ for this purpose, without introducing an actual ‘(empirical) theory’ in the proper sense to comprise all these considerations.

[2b] Wittgenstein, L.; Tractatus Logico-Philosophicus, 1921/1922 /* Written during World War I, the work was completed in 1918. It first appeared with the support of Bertrand Russell in Wilhelm Ostwald’s Annalen der Naturphilosophie in 1921. This version, which was not proofread by Wittgenstein, contained gross errors. A corrected, bilingual edition (German/English) was published by Kegan Paul, Trench, Trubner and Co. in London in 1922 and is considered the official version. The English translation was by C. K. Ogden and Frank Ramsey. See introductory Wikipedia-EN: https://en.wikipedia.org/wiki/Tractatus_Logico-Philosophicus .

[2c] Wittgenstein, L.; Philosophical Investigations (Original Title: Philosophische Untersuchungen),1936-1946, published 1953 . Remark: ‘The Philosophical Investigations’ is Ludwig Wittgenstein’s late, second major work. It exerted an extraordinary influence on the philosophy of the 2nd half of the 20th century; the speech act theory of Austin and Searle as well as the Erlangen constructivism (Paul Lorenzen, Kuno Lorenz) are to be mentioned. The book is directed against the ideal of a logic-oriented language, which, along with Russell, Carnap, and Wittgenstein himself had advocated in his first major work. The book was written in the years 1936-1946, but was not published until 1953, after the author’s death. See introductory Wikipedia-EN: https://en.wikipedia.org/wiki/Philosophical_Investigations .

[3]In the borderline case, these ‘other’ phenomena of everyday life are also linguistic expressions (when one talks ‘about’ a text or linguistic utterances’).

[4] See: Language Family in wkp-en: https://en.wikipedia.org/wiki/Language_family Note: Due to ‘spatial proximity’ or temporal context (or both), there may be varying degrees of similarity between different languages.

[5] On the subject of ‘perception’ and ‘memory’ there is a huge literature in various empirical disciplines. The most important ones may well be ‘biology’, ‘experimental psychology’ and ‘brain science’; these supplemented by philosophical ‘phenomenology’, and then combinations of these such as ‘neuro-psychology’ or ‘neuro-phenomenology’, etc. In addition, there are countless other special disciplines such as ‘linguistics’ and ‘neuro-linguistics’.

[6] A question that remains open is how the concept of ‘consciousness’, which is common in everyday life, is to be placed in this context. Like the concept of ‘being’, the concept of ‘consciousness’ has been and still is very prominent in recent European philosophy, but it has also received strong attention in many empirical disciplines; especially in the field of tension between philosophical phenomenology, psychology and brain research, there is a long and intense debate about what is to be understood by ‘consciousness’. Currently (2023) there is no clear, universally accepted outcome of these discussions. Of the many available working hypotheses, the author of this text considers the connection to the empirical models of ‘current memory’ in close connection with the models of ‘perception’ to be the most comprehensible so far. In this context also the concept of the ‘unconscious’ would be easy to explain. For an overview see the entry ‘consciousness’ in wkp-en: https://en.wikipedia.org/wiki/Consciousness

[7] The findings about ‘time slices’ in the processing of body-external circumstances can be found in many works of experimental psychology and brain research. A particularly striking example of how this factor plays out in human behavior is provided by the book by Card, Moran, and Newell (1983), see [8].

[8] Stuart K.Card, Thomas P.Moran, Allen Newell, (1983),The Psychology of Human-Computer Interaction, CRC-Press (Taylor & Francis Group), Boca Raton – London – New York. Note: From the point of view of the author of this text, this book was a milestone in the development of the discipline of human-machine interaction.

[9] On the question of memory, especially on the question of the mechanisms responsible for the storage of contents and their further processing (e.g. also ‘comparisons’), there is much literature, but no final clarity yet. Here again the way of a ‘hypothetical structure formation’ is chosen: explicit assumption of a structure that ‘somewhat explains’ the available phenomena with openness for further modifications.

eJournal: uffmm.org
ISSN 2567-6458, 15.January 2023 – 17. March 2023
Email: info@uffmm.org
Author: Gerd Doeben-Henisch
Email: gerd@doeben-henisch.de

CONTEXT

This Text is a collection of Links to different experiments with chatGBT and some reflections about chatGBT.

• chatGPT – How drunk do you have to be? (Last change: 17.April 2023) (Basic philosophical reflections about chatGPT)
• Talking with chatGPT (Last change: 15.January 2023) (Philosophical Dialogue)

eJournal: uffmm.org
ISSN 2567-6458, 24.Januar 2023 – 24.January 2023
Email: info@uffmm.org
Author: Gerd Doeben-Henisch
Email: gerd@doeben-henisch.de

Parts of this text have been translated with www.DeepL.com/Translator (free version), afterwards only minimally edited.

CONTEXT

This post is part of the book project ‘oksimo.R Editor and Simulator for Theories’. It can be read as a direct continuation of the text ‘Start . The ‘inside’ of the ‘outside’ – Part 2‘.

Transient’ events and language

After we have worked our way forward in the biological cell galaxy ‘man’ so far that we can determine its ‘structuredness’ (without really understanding its origin and exact functioning so far), and then find ourselves as cell galaxy nevertheless – according to the appearance – as ‘concrete body’ which can ‘communicate’ with the ‘environment of the own body’ (often also called ‘outside world’) twofold: We can ‘perceive’ in different ways and we can produce ‘effects’ in the outside world in different ways.

For the ‘coordination’ with other human bodies, especially between the ‘brains’ in these bodies, the ability to ‘speak-listen’ or then also to ‘write-read’ seems to be of highest importance. Already as children we find ourselves in environments where language occurs and we ‘learn’ very quickly that ‘linguistic expressions’ can refer not only to ‘objects’ and their ‘properties’, but also to fleeting ‘actions’ (‘Peter gets up from the table’) and also other ‘fleeting’ events (‘the sun rises’; ‘the traffic light just turned red’). There are also linguistic expressions that refer only partially to something perceptible, such as ‘Father of Hans’ (who is not in the room at all), ‘yesterday’s food’ (which is not there), ‘I hate you’ (‘hate’ is not an object), ‘the sum of 3+5’ (without there being anything that looks like ‘3’ or ‘5’), and many more.

If one tries to understand these ‘phenomena of our everyday life’ ‘more’, one can come across many exciting facts, which possibly generate more questions than they provide answers. All phenomena, which can cause ‘questions’, actually serve the ‘liberation of our thinking’ from currently wrong images. Nevertheless, questions are not very popular; they disturb, stress, …

How can one get closer to these manifold phenomena?

Let’s just have a look at some expressions of ‘normal language’ that we use in our ‘everyday life’.[1] In everyday life there are manifold situations in which we – or other people – sit down (breakfast, office, restaurant, school, university, reception hall, bus, subway, …). In some of these situations we speak, for example, of ‘chairs’, in others of ‘armchairs’, again in others of ‘benches’, or simply of ‘seats’. Before an event, someone might ask “Are there enough chairs?” or “Do we have enough armchairs?” or … In the respective concrete situation, it can be quite different objects that would pass for example as ‘chair’ or as ‘armchair’ or … This indicates that the ‘expressions of language’ (the ‘sounds’, the ‘written/printed signs’) can link to quite different things. There is no 1-to-1 mapping here. With other objects like ‘cups’, ‘glasses’, ‘tables’, ‘bottles’, ‘plates’ etc. it is not different.

These examples suggest that there may be a ‘structure’ here that ‘manifests’ itself in the concrete examples, but is itself located ‘beyond the events.'[2]

If one tries to ‘mentally sort’ this out, then at least two, rather three ‘dimensions’ suggest themselves here, which play into each other:

• There are concrete linguistic expressions – those we call ‘words’ – that a ‘speaker-hearer’ uses.
• There is, independently of the linguistic expressions, ‘some phenomenon’ in everyday life to which the ‘speaker-hearer’ refers with his linguistic expression (these can be ‘objects’, ‘properties’ of objects, …)[3].
• The respective ‘speaker’ or ‘listener’ have ‘learned’ to ‘establish a relation’ between the ‘linguistic expression’ and the ‘other’ to the linguistic expression.

Since we know that the same objects and events in everyday life can be ‘named’ quite differently in the ‘different languages’, this suggests that the relations assumed in each case by ‘speaker-hearer’ are not ‘innate’, but appear rather ‘arbitrary’ in each ‘language community’.[4] This suggests that the ‘relations’ found in everyday life between linguistic expressions and everyday facts have to be ‘learned’ by each speaker-hearer individually, and this through direct contact with speaker-hearers of the respective language community.

… to be continued …

COMMENTS

wkp := Wikipedia

[1] Instead of ‘normal language’ in ‘everyday life’ I speak here also simply of ‘everyday language’.

[2] A thinker who has dealt with this phenomenon of the ‘everyday concrete’ and at the same time also ‘everyday – somehow – abstract’ is Ludwig Wittgenstein (see [2a,b]). He introduced the concept of ‘language-game’ [2a] for this purpose, without introducing an actual ‘(empirical) theory’ in the proper sense to all these considerations.

[2a] wkp en: Language game, URL: https://en.wikipedia.org/wiki/Language_game_(philosophy)

[2b] wkp en: Tractatus Logico-Philosophicus, 1921/1922 , Note: Written during World War I, the work was completed in 1918. It first appeared, with the support of Bertrand Russell, in Wilhelm Ostwald’s Annalen der Naturphilosophie in 1921. This version, which was not proofread by Wittgenstein, contained gross errors. A corrected, bilingual edition (German/English) was published by Kegan Paul, Trench, Trubner and Co. in London in 1922 and is considered the official version. The English translation was by C. K. Ogden and Frank Ramsey. See URL: https://en.wikipedia.org/wiki/Tractatus_Logico-Philosophicus

[2c] wkp en: Philosophical Investigations,1936-1946, published 1953, Note: The Philosophical Investigations is Ludwig Wittgenstein’s late, second major work. It exerted an extraordinary influence on the philosophy of the 2nd half of the 20th century; the speech act theory of Austin and Searle as well as the Erlangen constructivism (Paul Lorenzen, Kuno Lorenz) are to be mentioned. The book is directed against the ideal of a logic-oriented language, which, along with Russell and Carnap, Wittgenstein himself had advocated in his first major work. The book was written in the years 1936-1946, but was not published until 1953, after the author’s death. See URL: https://en.wikipedia.org/wiki/Philosophical_Investigations

[3] In the borderline case, these ‘other’ phenomena of everyday life are also linguistic expressions (when one talks ‘about’ a text or linguistic utterances’).

[4] wkp en: List of Language Families, URL: https://en.wikipedia.org/wiki/List_of_language_families, Note: Due to ‘spatial proximity’ or temporal context (or both), there may be varying degrees of similarity between different language.

eJournal: uffmm.org
ISSN 2567-6458, 6.January 2023 – 24.January 2023
Email: info@uffmm.org
Author: Gerd Doeben-Henisch
Email: gerd@doeben-henisch.de

Parts of this text have been translated with www.DeepL.com/Translator (free version), afterwards only minimally edited.

CONTEXT

This post is part of the book project ‘oksimo.R Editor and Simulator for Theories’.

IDEA OF THE BOOK

(Last change: 3.January 2023)

(Partially translated with www.DeepL.com/Translator (free version))

At present, mankind is faced with the task of overcoming many problems of hitherto unknown magnitude in order to secure its own existence and that of the entire biosphere in the long term.

In order to achieve this, it is necessary to communicate with each other in order to be able to pull together towards a common goal. As many people as possible have to build bridges to each other in order to be able to share and bundle their experiences and their knowledge in a language accessible to all. For as many as possible a ‘good’ ‘future’ should be found and shaped.

People can generally do all this without the aid of a computer. From the actual practice of life, however, we have learned that computers are ‘machines’ which can be helpful when the tasks which have to be accomplished are so large in number that the executions would not be feasible in ‘practical life’. We could do it without computers ‘in principle’, but ‘purely practically’ we can not.

So use a computer?

For purely practical reasons, there is a lot to be said for it.

But if you look around today – just arrived in the year 2023 – you have to realize that this ‘motivation out of practice’ has led to forms of implementation that leave the basic motivation out of practice behind. Thus the ‘machine computer’ is meanwhile highly stylized by not a few to the ‘new, better human being, much more intelligent, ethically better’ …. and what else one can project into the metaphor of the machine computer. In addition, already now after a few decades a complexity of the new computer-machine technology has set in, which makes an understanding of what exactly is going on there practically impossible, not only for the ‘users’ of this global world machine, but also for the ‘makers’ themselves. Many of these systems have long since slipped out of the ‘control’ of the operators.

For us humans, who are more and more overshadowed in the global way of talking about ‘smart technical systems’, who get less and less appreciation, and who are brutally trivialized in the understanding of everyday media, the question naturally arises whether the ‘tool’ has ‘overtaken’ us and will increasingly make us ‘superfluous’?

In the experimental text of this book something – by today’s standards – unusual will be attempted: using the example of a new paradigm of how to see and use the machine computer, the ‘new picture of man’ is drawn step by step, who is of course vastly superior to the machine computer, but only if we as humans understand who we ‘actually’ are. And this we cannot experience, if we deal predominantly and exclusively with the extremely simple technology of the machine computer, instead with the inconceivable complexity, which each individual human being represents, the whole population of homo sapiens, we all as a part of the all embracing biosphere, which ‘populates’ the planet earth since 3.5 billion years, works on it, changes it, and which – most probably – carries a common ‘goal’ in itself, of whose existence – to my knowledge – not so much has been thought until now. In short: We are a real part of one of the biggest miracles in the whole known universe – a maximum singularity [2] -, but we talk more and more only about the simple structure of the machine computer, which an Alan Matthew Turing described in the context of an essay 1936/7 with few lines in such a way, that they are valid for all today known types of computer machines (every child from approx. 7-8 years can understand this). [1]

So, let us reflect on what we can do as human beings, that which makes us a little bit more familiar with a world of possible future states towards which we should try to orient ourselves constructively, if we want to prevent the ‘miracle of life’ in this universe from dying out at the very moment when it is about to ‘discover itself’.

COMMENTS

[1] A. M. Turing, “On computable numbers, with an application to the Entscheidungsproblem,” Proceedings of the London Mathematical Society, vol. 42, no. 2, p. 230–265, 1936-7.

[2] An influential paper for the concept of ‘singularity’ has been published by Vernor Vinge: “The coming technological singularity: How to survive in the post-human era”, In G.A. Landis, editor, Vision-21: Interdisciplinary Science and Engineering in the Era of Cyberspace, pages 11–22. 1993. From a mathematical point of view a ‘singularity’ is defined by the non-existence of a formula to compute a certain event. This does not mean, that there exists no such formula, but only, that the mathematicians have ‘not yet’ such a formula! To classify the machine computer as a candidate for a singularity could in this sense be interpreted as the result of a ‘not available knowledge’ about that what we call the ‘biosphere’.

eJournal: uffmm.org
ISSN 2567-6458, 14.January 2023 – 14.January 2023
Email: info@uffmm.org
Author: Gerd Doeben-Henisch
Email: gerd@doeben-henisch.de

CONTEXT

This is a special thought experiment with the chatbot chatGPT, as part of the uffmm.org blog.

CHAT No.4, 14.January 2023

‘*’ := Denotes the human Gerd, who is starting continues with questions and statements.

In this chat there was for the chatbot not the task to ‘complete’ a beginning text. It was rather a typical chat with ping-ponging statements of the human and statements of the machine.

Although this chat seems at a first glance quite ‘normal’ will it reveal in the follow-up reflections a lot of deep insights. Perhaps the results are quite different from the opinions which a reader of this chat will possibly have.

START OF CHAT

* At present, mankind is faced with the task of overcoming many problems of hitherto unknown magnitude in order to secure its own existence and that of the entire biosphere in the long term.

These problems include climate change, biodiversity loss, resource depletion and pollution. To address these issues, it is essential to adopt a holistic approach that focuses on the interconnectedness of all components of the environment. This means that solutions must be sought at the local, national and international level, and in all sectors of society, from government and industry to civil society. Solutions should also be both preventive and adaptive, and should focus on sustainable development and the protection of natural resources. This will require a paradigm shift in how we approach environmental management, and a commitment to long-term solutions that address the root causes of environmental degradation. Additionally, it is essential to invest in research and development to identify new and innovative solutions. Finally, it is important to ensure that such solutions are accessible and affordable to all people.

*What about communication of people?

In order to effectively tackle the problems of climate change, biodiversity loss, resource depletion and pollution, it is essential to engage people from all sectors of society in meaningful dialogue and collaboration. Effective communication of the challenges and potential solutions can help to build public understanding and support, while also helping to facilitate the sharing of resources, knowledge and expertise. Additionally, it is important to ensure that marginalized and vulnerable populations are not left behind in the quest for environmental sustainability. This means that we must create inclusive and equitable spaces for people to participate in the dialogue, and ensure that their voices are heard in the decision-making process.

*Which role play empirical theories in this process?

Empirical theories play an important role in understanding the complexities of environmental problems and developing effective solutions. By analyzing data and developing models, empirical theories help to identify the causes and effects of environmental degradation and to identify potential solutions. Such theories can also help to develop strategies and policies that are tailored to the local context and that take into consideration the needs of different stakeholders. Additionally, empirical theories can help to inform and shape public discourse around environmental issues, and to build public consensus and support for action.

*How I can get helpful forecasts out of empirical theories?

Empirical theories can provide helpful forecasts by analyzing data and developing predictive models. These predictive models can be used to identify potential future trends and to inform decision-making. For example, models can be used to forecast the impacts of climate change on ecosystems and species, or to predict the effects of a particular policy on resource depletion. Additionally, predictive models can be used to identify the most effective strategies for mitigating environmental degradation and to inform the development of long-term solutions.

*Which kinds of tools can help people to develop an empirical theory?

There are many tools that can help people to develop an empirical theory. These include statistical analysis software such as SPSS and R, as well as geographic information systems (GIS) such as ArcGIS and QGIS. Additionally, machine learning algorithms such as neural networks, decision trees and support vector machines can be used to identify patterns and relationships in large datasets. Finally, data visualization tools such as Tableau and Power BI can be used to make complex data more accessible and easier to interpret.

* Which role plays Philosophy of Science to explain what an empirical theory is?

Philosophy of Science plays an important role in understanding what an empirical theory is, and how it is developed. In particular, philosophy of science can help to explain the underlying assumptions and methodological approaches that are used to develop an empirical theory. It also helps to identify the strengths and weaknesses of different types of empirical theories, and to assess the validity of their conclusions. Additionally, philosophy of science can help to identify the underlying ethical considerations and implications of different empirical theories.

*Does empirical theory need any kind of logic?

Yes, empirical theory does need some kind of logic in order to be valid and reliable. This means that the assumptions and premises upon which an empirical theory is based must be logical and consistent. Additionally, the methodology used to develop the theory must be sound and rigorous, and the conclusions must be logically derived from the evidence. Finally, any decisions or actions taken based on an empirical theory should be based on a logical and well-reasoned argument.

*Is there only one kind of logic or do we have to consider different kinds?

There are many different kinds of logic that can be used to develop an empirical theory. These include inductive logic, which is used to draw general conclusions from specific observations; deductive logic, which is used to draw specific conclusions from general premises; and Bayesian logic, which combines inductive and deductive logic. Additionally, logic can be used to identify inconsistencies and contradictions in theories, and to identify the most logical and consistent theories and conclusions.

*What about Mathematics: do we need mathematics for an empirical theory?

Yes, mathematics plays an important role in the development of an empirical theory. This is because mathematical models and equations can help to identify patterns and relationships in data, as well as to make predictions about future trends. Additionally, mathematics can be used to estimate the magnitude of potential impacts, and to identify the most effective strategies for mitigating environmental degradation. Finally, mathematical models can be used to develop simulations that can help to inform decision-making.

*Beyond statistics: are there any kind of mathematical structures needed to model the data?

Yes, beyond basic statistics, more complex mathematical structures such as probability distributions, decision trees, and game theory can be used to model data and develop predictive models. Additionally, mathematical optimization techniques such as linear programming and dynamic programming can be used to identify the most efficient solutions to complex problems. Finally, simulation models such as agent-based models and system dynamics can be used to better understand the dynamics of complex systems and to inform decision-making.

*Today we experience in many societies a fragmentation of the public communication between the different groups. Which impact can this have on the trust of people in their society?

The fragmentation of public communication between different groups in society can have a significant impact on the trust of people in their society. When communication is fragmented, it can be difficult for people to understand each other and to build relationships of trust. Additionally, it can lead to a lack of understanding of different perspectives and ideologies, which can contribute to polarization and mistrust. Finally, it can lead to the creation of echo chambers, where the same ideas and opinions are repeated and reinforced, further contributing to mistrust and misunderstanding.

*What can people do to overcome a fragmented communication and the feeling of mistrust?

One of the most effective ways to overcome a fragmented communication and the feeling of mistrust is to engage in meaningful dialogue and collaboration. This means creating inclusive and equitable spaces for communication, and ensuring that everyone has the opportunity to participate in the dialogue. Additionally, it is important to listen to and respect different perspectives and ideologies, and to be open to learning from others. Finally, it is important to strive for common understanding and compromise, and to commit to long-term solutions that benefit all members of society.

*What can we do if the fragmented communication is partially induced by rivaling ethical values which are highly incompatible?

If fragmented communication is partially induced by rivaling ethical values which are highly incompatible, it is important to find common ground and create shared understanding. This can be done by engaging in meaningful dialogue and collaboration in order to identify areas of agreement and common goals. Additionally, it is important to identify and address the underlying causes of the disagreement, and to strive for compromise and mutual understanding. Finally, it is important to ensure that all voices are heard and respected, and to create equitable and inclusive spaces for communication.

*Can you distinguish different kinds of ethics?

Yes, there are many different kinds of ethics. These include deontological ethics, which focus on moral obligations and duties; consequentialist ethics, which focus on the consequences of actions; virtue ethics, which focus on the character of the individual; and utilitarian ethics, which focus on maximizing happiness and minimizing suffering. Additionally, there are many other theories and philosophies of ethics, such as environmental ethics, animal ethics, and feminist ethics.

*Does there exist some relationship between ethics and religion?

Yes, there is a relationship between ethics and religion. Many religions have ethical teachings and beliefs, and many people use their religion as a source of guidance for ethical decisions. Additionally, religious beliefs can often provide a moral foundation for ethical behavior, and many religions promote ethical values such as compassion and justice. Finally, religious teachings and ethical practices can often overlap, providing a shared understanding of morality and human behavior.

*This sounds good, but didn’t in the past not different kinds of religious belief also cause great harm to people?

Yes, different kinds of religious beliefs have in the past caused great harm to people. This is particularly true when religious beliefs are used to justify discrimination, violence, or oppression. Additionally, religious beliefs can be used to create a sense of superiority or to justify exclusion of certain groups of people. Ultimately, it is important to recognize the potential harms of religious beliefs and to strive for a culture of mutual understanding and respect.

*Does ethics have some relationship to the concept of truth?

Yes, ethics and the concept of truth have a relationship. In general, ethical standards dictate what is considered to be right and wrong, while the concept of truth is concerned with what is actually true. Thus, ethical standards are based on an understanding of what is true, and what is right and wrong is determined in part by an understanding of truth. Additionally, truth can be used to evaluate ethical decisions, as truth can be used to determine whether an action is just or unjust.

*Which role do emotions and feelings play to support a certain ethical position?

Emotions and feelings can play a significant role in supporting a certain ethical position. For example, feelings of empathy and compassion can lead to a desire for justice and fairness, while feelings of anger and indignation can lead to a desire for retribution and punishment. Additionally, emotions can be used to motivate people to take action in support of a certain ethical position, and can provide the courage and strength to do what is right. Finally, emotions can help to create a sense of shared understanding and solidarity, which can help to create more inclusive and equitable ethical standards.

*Does this mean that emotions and feelings are somehow part of a rational behavior of men?

Yes, emotions and feelings can be part of a rational behavior. Emotions can provide valuable insights and information about a situation, and can often be used to make ethical decisions. Additionally, emotions can help to motivate people to act in a certain way, and can help to create a sense of solidarity and shared understanding. Ultimately, emotions and feelings can be a valuable tool for making ethical decisions, and for understanding and evaluating the world around us.

*There are people which claim that a mystical experience is very important. Does this fit into the overall picture of rationality?

Yes, mystical experiences can fit into the overall picture of rationality. Mystical experiences are often characterized by a deep connection to the spiritual world, and can provide a sense of understanding and clarity. Additionally, mystical experiences can provide a source of insight and understanding, which can help to inform ethical decision making. Finally, mystical experiences can provide a source of comfort and peace, which can be an important part of a rational and ethical life.

*If we have a society with different groups of people, with different kinds of ethics, different kinds of emotions, even different kinds of mystical experience: how can these people live together in freedom?

In order for people with different kinds of ethics, emotions, and mystical experiences to live together in freedom, it is important to create an environment of respect and understanding. This means listening to and respecting different perspectives, striving for common understanding, and working together to find solutions that benefit everyone. Additionally, it is important to create equitable and inclusive spaces for dialogue and collaboration, and to ensure that all voices are heard and respected. Finally, it is important to strive for compromise and mutual understanding, and to commit to long-term solutions that benefit all members of society.

*This sounds good. But what about those societies where people are not allowed to communicate and act in freedom?

In societies where people are not allowed to communicate and act in freedom, it is important to advocate for change. This means speaking out against oppressive policies and systems, and working to create equitable and inclusive spaces for communication and action. Additionally, it is important to support and empower those who are oppressed, and to create platforms for dialogue and collaboration. Finally, it is important to strive for meaningful and lasting change, and to commit to long-term solutions that benefit all members of society.

*Committing to long-term solutions for the good of all: How could machines help humans to enable good solutions?

Machines can help humans to enable good solutions in a variety of ways. For example, machines can be used to analyze large amounts of data, allowing for more accurate and efficient decision making. Additionally, machines can be used to automate repetitive tasks, freeing up time for humans to focus on more complex problems. Finally, machines can be used to create simulations and models, allowing for better understanding of complex systems and a better understanding of how different solutions might impact a given situation.

*Such machines have to be developed and built. Who can do this?

Machines can be developed and built by a variety of people, including engineers, computer scientists, and software developers. Additionally, there are a number of companies and organizations that specialize in developing and building machines for specific tasks and applications. Finally, many universities and research institutions have teams of experts that are dedicated to researching and developing new machines and technologies.

*This sounds as if only a small group of specialists is involved. What about all the other people: How can they participate in those developments?

There are many ways that people who are not specialists can participate in machine development and building. For example, they can provide feedback and insight on the design and intended use of the machines. Additionally, they can help to identify potential ethical issues with the use of the machines, and provide suggestions for how to address these issues. Finally, they can participate in public debates and discussions about the use of machines, and can advocate for responsible and ethical usage of technology.

*Yes, in principle, that would be possible. But what about the reality: is there any company which really is looking for the demands of the society?

Yes, there are many companies that are actively looking for the demands of society when it comes to machine development and building. For example, many technology companies are actively engaging with the public to ensure that their products and services are ethical and responsible. Additionally, many companies are investing in research and development to create more equitable and inclusive machines and technologies. Finally, many companies are creating platforms for public discussion and debate to ensure that all voices are heard and respected.

*There is a big discussion about the impact of different digital platforms on the mind and emotions of young people, especially children. Why should the companies behind these platforms change their business models if they earn a lot of money with them?

Companies behind digital platforms should change their business models because they have a responsibility to protect the mental and emotional health of young people, especially children. This means creating platforms that are inclusive and equitable, and that prioritize safety, privacy, and well-being. Additionally, it means creating platforms that are free from discrimination, harassment, and bullying, and that provide users with the tools and resources they need to make informed decisions. Finally, it means creating platforms that are designed with the best interests of young people in mind, and that promote positive mental health and well-being.

*Let us switch to those platforms which offer different kinds of knowledge, especially Wikipedia. Is there some idea how to improve these knowledge platforms even more?

Yes, there are many ways to improve knowledge platforms such as Wikipedia. For example, these platforms can be made more accessible and user-friendly, with better navigation and search tools. Additionally, these platforms can be made more inclusive, with more diverse and representative content. Finally, these platforms can be made more interactive, with more opportunities for collaboration and dialogue. Additionally, these platforms can be made more reliable, with better quality control and fact-checking processes. OK, this thematizes mostly the properties of the interactions between user and platform. What about the kind of knowledge which is available.

*Can there be more knowledge content besides texts, images, audios and videos?

Yes, there are many other kinds of knowledge content that can be made available on knowledge platforms besides texts, images, audios, and videos. For example, knowledge platforms can incorporate interactive elements such as quizzes and simulations. Additionally, knowledge platforms can provide access to open data sets, allowing users to explore and analyze data. Finally, knowledge platforms can provide access to virtual reality environments, allowing users to experience and explore different topics in new and exciting ways.

*In which sense can knowledge platforms help people to understand better how the real world is functioning?

Knowledge platforms can help people to better understand how the real world is functioning by providing access to reliable and accurate information. Additionally, knowledge platforms can provide access to interactive elements such as simulations and quizzes, which can help to illustrate and explain complex topics. Finally, knowledge platforms can provide access to virtual reality environments, allowing users to explore and experience different topics in a more immersive and engaging way.

*Back to knowledge: does it make a difference to use algorithms or to use theories to explain the world?

Yes, algorithms and theories can be used to explain the world in different ways. Algorithms are used to process and analyze data, and can provide insights into how the world works. On the other hand, theories are used to explain the world in a more abstract and theoretical way, providing a more holistic understanding of complex topics. Ultimately, both algorithms and theories can be used to understand the world, and the most effective approach will depend on the context and the goal.

*Is it correct to say that an algorithm cannot be true or false, but a theory can?

Yes, it is correct to say that an algorithm cannot be true or false, whereas a theory can. This is because algorithms are used to process and analyze data, while theories are used to explain the world in a more abstract and theoretical way. Thus, algorithms cannot be said to be true or false, while theories can be evaluated based on how well they explain the world.

*There are people who deny that we can have a common understanding of what is meant by saying that a statement is true. What is your opinion about this?

My opinion is that it is possible to have a common understanding of what is meant by saying that a statement is true. This is because truth is a concept that is relative to the context and the individual, and the same statement can be considered true or false depending on how it is interpreted. Thus, by engaging in meaningful dialogue and collaboration, it is possible to reach a common understanding of the truth of a given statement. Ultimately, truth is a subjective concept, and it is important to recognize and respect different perspectives.

*This gives rise to the question how the real world is reflected in the subjective world of an individual person?

The real world is reflected in the subjective world of an individual person in a variety of ways. For example, an individual’s beliefs, values, and experiences can shape their perception of reality and the way they interpret the world around them. Additionally, an individual’s emotions and feelings can provide insights into their understanding of the world, and can be used to inform their decisions and actions. Finally, an individual’s relationships and interactions with others can provide insight into how they perceive the world, and can provide a source of understanding and shared meaning.

*OK, some people distinguish between being conscious about something and being unconscious. What does this mean for knowledge?

Being conscious about something and being unconscious can have implications for knowledge. Being conscious about something refers to an awareness of a concept or idea, while being unconscious refers to a lack of awareness. Thus, when it comes to knowledge, being conscious about something can mean having a better understanding and appreciation of a concept or idea, while being unconscious can mean having a limited or distorted understanding. Ultimately, it is important to strive for a conscious understanding of knowledge, and to be open to learning and exploring new ideas and perspectives.

*To which degree is the reality of a body being part of the consciousness of an individual person?

The reality of a body being part of the consciousness of an individual person can vary from person to person. For some, the physical body may be an important part of their consciousness, while for others it may not be as important or relevant. Ultimately, it is up to each individual to decide how much their physical body is part of their consciousness, and to what degree it should be taken into account when making decisions and navigating their lives.

*I did not mean the physical body as an object but all the billions of events inside a human body. How can the brain know about these and to which degree?

The brain can know about the billions of events inside the human body through a combination of sensory input and internal processing. For example, the senses can provide the brain with information about the environment, and the brain can use this information to make sense of the events taking place inside the body. Additionally, the brain can use its internal processing power to interpret and analyze the information it receives, allowing it to make decisions and take action. Ultimately, the degree to which the brain is aware of the events inside the body will depend on the individual and the context.

*There exist much more body cells as brain cells. Does this has some impact onto the self-knowledge of a person?

Yes, the fact that there are more body cells than brain cells can have an impact on a person’s self-knowledge. This is because the body is composed of many different systems and processes, and the brain is only able to process a limited amount of information at any given time. Thus, a person’s self-knowledge is limited by the ability of the brain to process and interpret the information it receives from the body. Additionally, it is important to recognize that the body and the brain are interconnected, and that changes in the body can have an impact on the brain, and vice versa.

*Most parts of the human memory is in a moment not conscious, but it can become conscious. How does this work?

Most parts of the human memory are not conscious in the moment, but can become conscious through various processes. For example, memories can become conscious through recall, which is the process of retrieving memories from the unconscious mind. Additionally, memories can become conscious through association, which is the process of connecting memories to other memories or experiences. Finally, memories can become conscious through reflection and introspection, which is the process of analyzing and understanding memories and experiences.

*Many people are reporting that they are able to find solutions for complex problems without being conscious. How does this work?

Many people are able to find solutions for complex problems without being consciously aware of the process. This is because the brain is constantly processing information, even when we are not consciously aware of it. Thus, when faced with a complex problem, the brain can use its internal processing power to analyze the information and come up with a solution, even if the individual is not consciously aware of the process. Additionally, unconscious processes such as intuition and instinct can also be used to find solutions to complex problems.

*OK, this all sums up to the conclusion that human rationality is composed of emotions, spiritual experience as well as conscious as well as unconscious cognitive processes. Do I miss something important?

No, you have accurately summed up the components of human rationality. Additionally, human rationality is also composed of social and cultural influences, which can shape and inform our understanding of the world and our decisions. Additionally, human rationality is often impacted by our values and beliefs, which can provide a moral foundation for our behavior and decision making. Finally, human rationality is also impacted by our environment, which can provide a source of information and insight.

END OF CHAT

COMMENT

This chat looks at a first glance like a high level philosophical talk. There will probably be not too much people who are able to talk in such a way. And at a first glance it seems that the chatbot software called chatGPT can deal with this quite well. Thus should we give the software 5 points from 5? An answer will follow.

As the human counterpart in this chat with the chatbot I am inclined to say that even if it is rather clear how intrinsically limited the software still is (and probable will stay as such many more years by principal reasons) it gives some opportunity to train thinking a little bit like a tennis player can use ‘ball machines’ to train his reactions. The reason for this is the fact that while ‘thinking alone’ you have to ’emulate’ some counterpart by yourself (like a chess player has to think his own actions as well as the possible actions of the other player); this is possible but arduous and biased by your own ‘habits’ as well as by your ‘false ideas’ or by ‘missing ideas’ in your knowledge space. Furthermore everybody has lots of ‘unconscious’ preferences or blocking emotions which would not allow to think some ideas as an answer. But the machine intelligence — even if it is in several senses ‘limited’ — can probably ‘surround your knowledge wholes’, if the basis of the knowledge base is large enough and sufficient ‘diverse’.

And also the human part did not learn anything ‘new’ during this chat (sorry for this statement), and he could see many ‘knowledge gaps’ and to strong simplifications, the whole chat induced some ‘inspiring atmosphere’, more an emotional than purely ‘rational’. Apropos ‘rational’: that is a point which did surprise me really: as a kind of a summary it came out “that human rationality is composed of emotions, spiritual experience as well as conscious as well as unconscious cognitive processes.” This is clearly not what most philosophers today would say. But it follows from the ‘richness of the facts’ which came as a resonance out of this chat. Not that the chatbot would have given this summary in advance as an important characterization of rationality, but as a human counterpart I could summarize all this properties out of the different separated statements.

This last cognition can perhaps be a first ‘guide’ to a deeper understanding of human intelligence compared to machine intelligence: the machine intelligence needs humans, and humans can exploit machine intelligence on an ‘upper level’ … if we do ist 🙂

eJournal: uffmm.org
ISSN 2567-6458, 14.January 2023 – 14.January 2023
Email: info@uffmm.org
Author: Gerd Doeben-Henisch
Email: gerd@doeben-henisch.de

CONTEXT

This is a special thought experiment with the chatbot chatGPT, as part of the uffmm.org blog.

CHAT No.3, 14.January 2023

‘*’ := Denotes the human Gerd, who is starting continues with questions and statements.

In this chat the system assumes that it has to ‘complete’ a beginning text in the direction of a ‘goal’ which is also presented as a text. During the different chats the goal has been kept ‘stable’:

*Goal: Gerd is not hungry.

START OF CHAT

*Gerd is in his office. Its 12 am. Gerd is hungry.

He decides to take a break and go to the cafeteria for a snack. Gerd leaves his office and takes the elevator to the cafeteria. He peruses the snack options and decides to get a muffin and a cup of coffee. He pays for his snack and takes it back to his office to enjoy.

END OF CHAT

NEW START

*Gerd is in his office. Its 12 am. Gerd is hungry. He has two options.

He can either go out and get something to eat or he can make something in his office. Gerd decides to make something in his office. He takes out some ingredients from his office kitchen and starts to prepare a meal. He heats up some vegetables and some meat, and makes a simple but delicious meal. He takes a few minutes to enjoy his home-made meal and is soon satisfied. As he finishes his meal, he feels much better and is ready to get back to work.

END OF CHAT

NEW START

*Gerd is in his office. Its 12 am. Gerd is hungry. He has two options. He wants to meet during the lunch Fred.

Option 1: Gerd can order delivery food and eat in his office while he meets with Fred. Option 2: Gerd can go out to a restaurant and meet with Fred for lunch.

END OF CHAT

NEW START

*Gerd is in his office. Its 12 am. Gerd is hungry. He has two options. He wants to meet during the lunch Fred.

Option 1: Gerd can order delivery food and eat in his office while he meets with Fred. Option 2: Gerd can go out to a restaurant and meet with Fred for lunch.

*(Insertion) Gerd loves the Greek bistro around the corner.

He decides to go for Option 2 and meet Fred for lunch at the Greek bistro.

*(Insertion) Gerd has no money to pay.

He can either pay with his credit card or ask Fred to pay for lunch. Gerd decides to ask Fred to pay for lunch.

*(Insertion) Gerd is lucky about the behavior of Fred.

Fred gladly agrees to pay for lunch. They both enjoy the delicious Greek dishes in the bistro.

END OF CHAT

NEW START

*Mary prepares some breakfast for her girlfriends.

*NEW GOAL: All the girlfriends are happy.

She prepares pancakes, scrambled eggs, and bacon. She also makes a pot of coffee to go along with the meal.

*(Insertion) Suddenly Mary remembers that Alice is a Vegetarian.

She quickly runs to the store to get some other options for Alice. When she returns, she sets up a separate plate with some fresh fruit, yogurt, and a granola bar for Alice. Mary smiles, pleased that she was able to provide a vegetarian option for her friend.

*(Insertion) The girlfriends are arriving. A very heartily welcome for each of them.

Alice is the first one to arrive and when she sees the plate of vegetarian options, she is so touched and grateful that Mary thought of her. The other girls compliment her on how thoughtful and considerate she is. Mary blushes and is happy that her friends appreciate her efforts. She knows that she put in a lot of work to make sure everyone had something they could enjoy. The girls enjoy their breakfast together and have a great time catching up and sharing stories. Mary is proud that she was able to provide her friends with a delicious meal that everyone could enjoy.

END OF CHAT

FIRST COMMENT

This simple examples show a lot of deep insights which the behavior of the system allows. I will discuss this below later as well as during the writing of the book project.